Fasting and dieting

An earlier version of this post contained an image, which I’ve been asked to remove.

We often think of the Lenten fast on analogy with physical disciplines of diet and exercise, which was also common in the early Church. But today, the analogy between physical and spiritual workouts, and physical and spiritual nourishment, can also be very revealing of the gap between secular and liturgical views on food, discipline, and the body. And I fear that too often, our spiritual Lenten fast can be threatened by the dominance, in our minds, of a secular narrative of dieting.

As we reflect on the Lenten fast, it’s clear that it involves more than just the abstention from food. It’s a time for spiritual growth, discipline, and renewal. Much like physical exercise, a spiritual fast requires intention, focus, and dedication. However, just as we wouldn’t embark on a physical workout without the proper tools, it’s important to equip ourselves with the right mindset and support for our Lenten journey. The right kind of preparation is crucial in both physical and spiritual endeavors, ensuring we don’t fall into the trap of merely following a secular approach to deprivation, but instead embracing a deeper purpose.

In the same way that athletes prepare for their routines by organizing their gear—packing an athlete bag with essentials like a water bottle, towel, and protein bars—it’s vital to prepare for our spiritual practices with a similar level of thoughtfulness. We need to ensure we’re carrying the necessary tools for reflection, prayer, and scripture reading. Just as an athlete wouldn’t neglect the right equipment for their physical performance, we shouldn’t overlook the tools that help us stay on track spiritually. This could include setting aside time for quiet meditation or surrounding ourselves with the right spiritual guidance to keep us focused.

Think for a moment about what foods you’ve given up for Lent. Thinking over my and friends’ food-fasts over the years, I can see chocolate, desserts, candy, soda (or pop!), alcohol, and meat. None of these are bad choices for a fast, of course. Alcohol and meat are even very traditional. However, I very much fear that giving these things up allows us to fall into a secular understanding of the purpose of food control – it’s for “health” or, if we are honest with ourselves, thinness and longevity. “The ten miracle foods that can make you live longer!” “The simple diet trick that can help you lose twenty pounds!” I noticed some time ago that no one I know has ever given up fresh carrots for Lent, though I don’t doubt that giving those up would make me far more aware of the great blessing it is to have fresh carrots — a blessing that many people are denied. I even seem to feel an incredulous indignation at the very thought. “Who could give up fresh carrots? They’re good for you!”

Now, I know it has been a perennial temptation for Christians to believe the health of the body is unimportant, and I wouldn’t want to go back to that mistake. But at the same time, the idea of a healthy body that we’re being sold in the grocery store and in magazines and on television is not the body loved into existence by God the creator of all good things, either. It’s a body subject to judgement, the beauty of which is dictated by secular culture’s terms. Marketers everywhere want to sell me the idea that my body isn’t healthy enough, so that they can sell me whatever fix they’re marketing. For me, though,the health of my body should not be an end in itself, but one of the many (temporal and temporary) goods I’m privileged with as a gift.

My Lenten discipline this year is increased psalmody, so I think I will try to transform my understanding of health and food by using a prayer from Psalm 104 before I eat:

You cause the grass to grow for the cattle,
and plants for people to use,
to bring forth food from the earth,
and wine to gladden the human heart,
oil to make the face shine,
and bread to strengthen the human heart.

I also think I will fast from fresh vegetables and fresh fruit for a week, as a measure of solidarity with those who live in food deserts.

The reflection on Lent and fasting invites us to reconsider not only what we give up, but why we do so and how those choices are shaped by our broader understanding of the body, food, and health. The cultural narratives around dieting and health often push us toward a utilitarian view of food: something to be controlled, manipulated, or optimized for physical benefits like weight loss or longevity. This contrasts sharply with a liturgical view of food as a gift, a means of communion with God and others.

In this light, weight loss should not be driven by guilt or external pressures but by a desire for balance and well-being. For those seeking medical support, Coby Health offers a modern approach to weight loss medication treatment, making the process accessible and tailored to individual needs. Rather than reinforcing cycles of shame or deprivation, medical interventions like GLP-1 treatments work with the body’s natural rhythms, helping individuals regain control in a sustainable way. When combined with a thoughtful relationship to food, these treatments can serve as tools—not as an end in themselves, but as part of a larger journey toward health, self-care, and ultimately, a fuller life.

Lent challenges us to approach food not as something to dominate or improve upon for self-centered reasons, but as something to reverence—whether in its presence or absence. To give up fresh vegetables or fruit, as jarring as it may sound, offers a chance to reflect on the privilege of nourishment and the inequalities of access, while also reminding us that food’s primary purpose is not merely physical sustenance but a reflection of divine generosity.

In this light, the role of a Dietitian becomes even more significant, as it bridges the gap between physical and spiritual well-being. A dietitian helps us see food not as a collection of nutrients to be calculated or as a tool for achieving society’s version of health, but as something deeply tied to our well-being in all its facets. They remind us that food nourishes not just the body but also the mind and soul.

By guiding individuals to healthier eating habits in ways that honor both their physical needs and their unique circumstances, dietitians can help us move beyond the reductionist approach of fad diets and food trends. Instead, they can inspire a deeper appreciation for the balance between stewardship of the body and gratitude for the gift of nourishment. This, in turn, aligns with the spiritual call to view our bodies and our health as gifts entrusted to us—not for vanity, but for service, joy, and thanksgiving.

May God bring us true and deep transformation, according to our needs.

Kimberly Hope Belcher

Kimberly Belcher received her Ph.D. in Liturgical Studies at Notre Dame in 2009. After teaching at St John's University in Collegeville, Minnesota, she returned to Notre Dame as a faculty member in 2013. Her research interests include sacramental theology (historical and contemporary), trinitarian theology, and ritual studies. Her interest in the church tradition is challenged, deepened, and inspired by her three children.

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25 responses to “Fasting and dieting”

  1. Jack Rakosky

    For those who want an alternative to fasting from food, I remind you of my post on Television

    Television, Time Use, Lent, and the Divine Office
    https://praytell.blog/index.php/2011/03/28/television-time-use-lent-and-the-divine-office/

    During high school I gave up television for Lent (except for Bishop Sheen). That began a lifetime of low television viewing. In comparison to the average American male, if I had completely given up television between college and retirement I would have gained 4.5 years of waking time to do things other than watch television. That is the equivalent of more than six weeks of vacation per year.

    There is some interesting data in the post that some of you may find helpful for your homilies and bulletins this Lent, even if you think it is too risky to confront people on their TV habits.

  2. Alan Hommerding

    The other danger in this narrow/secular view of food is that it can lead us to a kind of Pelagianism: what often appears in its “food as reward” disguise. I’ve been good with fasting/self-denial during Lent, so Easter is my “reward” of chocolates or burgers or martinis or whatever. The larger cycles connected in body AND spirit of renewal and dying to self in order to rise to new ways of living get completely overlooked. A temporary (40 days is less than 15% of the calendar year) disruption of indulgent ways of living only to return to them is not much of a way to renew ourselves in the life of the Paschal Mystery.

  3. Earle Luscombe

    I do not give up anything during Lent. I do something. Last year I went to Daily Mass. This year. I really haven’t made a decision, but am leaning toward chanting the Divine Office, i.e. Morning and Evening Prayer, and perhaps Compline.

  4. I don’t give up anything for Lent either. If this is about being aware of people with less, then we should actually help those people rather than fasting ourselves. I do think things can be given up for good reasons – I’m a vegetarian because I want to lessen animal suffering – but if giving up something helps others, why only do it for Lent?

    About the secular idea of beauty … the religious view of beauty as a transcendental seems just as judgmental and contingent.

    1. Karl Liam Saur

      @crystal watson – comment #4:
      Well, ascetic practice is not only concerned with instrumentality, but with reminders of our need to detach from some things and attach to others.

  5. Hi Karl,

    I guess I don’t understand the benefits of asceticism, though I do see a benefit in mostly being moderate. It seems like a kind of empty outward display of something that should be instead an inward change, if that makes any sense. But maybe I just don’t understand asceticism very well.

    1. Ben Dunlap

      crystal watson : It seems like a kind of empty outward display of something that should be instead an inward change, if that makes any sense.

      I think you are actually getting at the fundamental meaning of asceticism there, which is nothing other than the effort to “be perfect” (Matthew 5:48) — i.e., to live a life of abundant faith, hope, and charity.

      Bodily self-denial is simply one tool of ascetic practice. And it can certainly be abused. St. Jerome, writing over 1600 years ago: Be on your guard when you begin to mortify your body by abstinence and fasting, lest you imagine yourself to be perfect and a saint; for perfection does not consist in this virtue. It is only a help; a disposition; a means though a fitting one, for the attainment of true perfection.

      That said, the Church in both East and West has consistently recognized the usefulness of bodily self-denial by marking off at least a few days of the liturgical year for some sort of fasting.

      In at least some branches of Eastern Orthodoxy, about half of the days in the year are still fast days of one sort or another.

      Pope Francis called for a universal extraordinary day of fast last September.

      Jesus himself fasted, and recommended fasting as a spiritual weapon (Matthew 17:21).

      So while it’s good to be prudent about fasting, it does seem to have a place in the Christian life.

  6. Philip Spaeth

    Thank you, Kimberly, for another beautiful and insightful post.

    Your mention of giving up fresh carrots made me think of a story my wife likes to tell about one particular Lent when she was a child. Her mother asked her what she was giving up for Lent, and she replied, “Cucumbers”.

    “Why do you want to give up cucumbers?” her mother asked.

    “Because they’re my favorite food, and Sister says we should give up something that we really like.”

    To which her mother responded, “But you can’t give up cucumbers; they’re GOOD for you!”

    Unfortunately, my wife’s mother would not allow her to give up cucumbers! I think she ended up fasting from some dessert treat that made very little difference to her.

    Spiritual discipline need not have anything to do with our waistlines! I think it is important that our individual Lenten discipline, whatever form it takes, should be focused and meaningful to our relationship with Christ. The idea of growing closer to God AND losing weight may be a byproduct of our society’s need to multitask, always trying to “kill two birds with one stone.” If our fast helps us grow in relationship to Christ, but we fail to lose weight, will we think ourselves unsuccessful in our Lenten sacrifice? On the other hand, if we become physically healthier but have not grown spiritually, then we have most definitely missed the point of Lent. Physical health and spiritual health are not always mutually exclusive of course, but Lent as a liturgical/devotional season should primarily be about our spirituality.

  7. Kimberly Hope Belcher

    Philip – delightful story, and how fun to hear of someone who actually heard the line I heard in my head!

    Alan – great minds, I think; that’s the aspect of discipline I meant to write about next.

    General conversation – I understand the choice of “doing something extra” rather than giving up something (although I’m afraid it also feeds into my temptations to do too much), but for me, if the practice of mindfulness doesn’t touch my food, it hasn’t gone deep enough. You don’t get to be a sacramental theologian without attaching a lot of significance to your food.

    1. Elisabeth Ahn

      @Kimberly Hope Belcher – comment #8:

      “You don’t get to be a sacramental theologian without attaching a lot of significance to your food.”

      Interesting, for I thought that –attaching a lot of significance to your food — was a human thing. 😀

      Count me as another who has given up giving up some food related something or other for Lent, but instead chosen to give up certain self-destructive human tendencies, which is often accompanied by a promise to God to whine less and praise more in prayer.

      Doesn’t always work the way it should, however, with many days often ending with, ‘Sorry God, will try again tomorrow.’

  8. Brendan McInerny

    I’ve come to appreciate Benedict’s comments on the Lenten fast in the Rule, ch. 49. in which the various lenten practices are seen as offering something/ourselves to God *beyond* the usual measure of devotion ‘imposed’. What seems important is not what is done, or even really, how rigorous the asceticism is, but that it is above and beyond any standard. I think then, that Benedict connects Lent not only with a process of purification and a wake-up call to greater mindfulness (knowing full well monastics often fail to live up to their own standards), but we might see through the notion of offering something to God not ‘owed’ that our asceticism is akin to God’s own self-giving without measure in Christ (Think Anselm’s theory of satisfaction).
    Perhaps, in Christ we might say these two (human asceticism and grace) meet and therefore in Christ’s Body, our asceticism is not only a tool by which we try to live better, but also a means of our participation in Christ’s own relationship with the Father and with us.

    I think St. Jerome’s warning is entirely appropriate, especially for those ages and individuals in which/whom self-destruction/spiritual pride is a real temptation. However, I think our age and many of us are tempted to see ascetic practices as Dr. Belcher notes above in light of ‘secular’ self-improvement (and therefore once we reach our desired spiritual waistline, we can drop the act), or sadly self-punishment. The problem isn’t that we make too much of it, but that we are inclined to see it as backward or abusive, or at best suited for my own utilitarian purposes. In such settings, the recovery of Benedict’s notion of almost ‘superfluous’ self-offering makes it both undeniably positive (even when undertaken in the form of abstinence) AND not subject to utilitarian means/ends. Asceticism becomes one mode of the playfulness of Christian life.

  9. I don’t think you can classify Jesus as an ascetic. He was thought of as a a glutton and a drunkard because he didn’t fast like John the baptist (Matthew 11:19), and it was he who said that people shouldn’t be concerned with what they ate (Matthew 15:11). I guess I just don’t see how self-imposed and limited faux suffering (fasting) builds character or brings one closer to God.

    1. @crystal watson – comment #12:
      See Matthew 4:2.

    2. Brendan McInerny

      @crystal watson – comment #12:
      Fasting need not be perpetual in order for it to be a valuable ascetic discipline. There is, I think, a proper rhythm to feast and fast (Happy Mardi Gras) that casts Jesus’ own practice into our liturgical year. It might only be one recorded fast of Jesus, but it occupies a crucial place in the Gospel narratives
      However, and returning to Benedict, what is important is the offering of ourselves to God and the (re-)orientation of ourselves to God. This offering of self is not primarily ‘internal’ as if it rests on a decision in the mind detached from the body. Rather, the offering takes place primarily through our acts of the body. In other words, the various ascetic disciplines – whether of abstention (fasting, denial of sleep/comfort, etc.) or action (prayer, alms-giving, etc.) – are these offerings. The ‘character building’ aspect follows from regular performance of these practices. By actively offering ourselves to God, we are formed to be ‘offerers’ of self to God, the way one becomes a great athlete by practicing various athletic disciplines.

      I think there is justifiable concern if asceticism is narrowed exclusively to acts of abstention, or limited to Lent – as if we never have to think about charity, justice, outside 40 days, or as if holiness consists in heroic acts of self-denial alone. Pelagianism is a real danger but the solution is not to adopt a kind of ascetic/ethical Quietism in its place.

  10. Ann Olivier

    Crystal —

    I don’t see *how* fasting works either, but it seems that holy people in all the great religious traditions agree that it does, at least for them. I would imagine that any sort of self-discipline would help in advancing towards a goal. Jesus did find fasting useful.

    One might argue that the fasting done by the holy people of Buddhism isn’t directed towards the virtue. but rather is directed towards the annihilation of the self/ego. That would seem to eliminate their ascetic practices as aiming at virtue (no self, no virtue). But it’s so hard to say just what the Buddhists are aiming at spiritually.

    The Hindus do some most remarkable ascetic practices, such as walking on hot coals. There has to be some psychological/spiritual value in it, would you think?

  11. Ann Olivier

    If anyone is looking for an appropriate spiritual project for Lent, Rod Dreher has become an ardent Dante fan and will start discussions of the Purgatorio tomorrow at his blog. He’ll do one Canto per day. He says the Commedia rescued him from a spiritual hole, and he wants to share it. You can get a copy of the Commedia online at the Yale Dante project. Here’s Rod’s blog:

    http://www.theamericanconservative.com/dreher/dante-in-recovery/

  12. Fritz, yes, there’s that one event of fasting. I’m not aware of any others. Usually he’s doing sort of the opposite – Matthew 12: 1-6

  13. Hi Ann,

    Yeah, many religions use fasting and I think they *do* do it for the reasons you mentioned … “the annihilation of the self/ego” and also to punish the body in order to make the soul holier.

    But I’d like to out these attitudes as wrongheaded. The body and the soul are not antagonists. Neither do I see why crushing one’s self would bring one closer to God. There’s nothing wrong with our bodies or our selves – God made us “good” and I have no reason to believe he wants us to suffer in order to be more worthy of his love. ” I desire mercy, not sacrifice”.

  14. Brendan,

    I don’t understand what offering oneself to God means or why it would take the shape of fasting, though I do see prayer as fostering a relationship with God.

  15. PS – Philip Endean SJ has a post at Thinking Faith about Lent that kind of touches on some of these issues … http://www.thinkingfaith.org/articles/20140304_1.htm

    1. Gerard Flynn

      @crystal watson – comment #20:
      Thanks for the link, Crystal. What an inspiring piece from Philip!

  16. Jack Rakosky

    Parishes in my affluent suburban area certainly do not believe that Jesus was an ascetic! They compete with each other in their “all you can eat fish dinners’ on Fridays during Lent reminding us that these are important fundraisers for the parish.

    This all begins in my favorite parish tomorrow Ash Wednesday with a lunch serving from 11:00 am to 1:30 pm and dinner serving from 4:30 to 7:30 pm

    The menu: Baked Lemon Pepper Cod or Fried Pollock ( one piece of each or two of the same ) Fries, Macaroni and Cheese, Mixed Vegetables, Cole Slaw, Pasta Salad, Tossed Salad, Bread Sticks and Assorted Cake. Coffee, Tea and Soft Drinks

    All you can eat for $11; however for the lunch serving hours you can go once through the buffet line for $8.

    Another very large parish with school has this for the all you can eat Friday Menus: Hand breaded walleye, Baked and battered cod, Breaded shrimp ; Crab cakes; Macaroni and cheese Pizza; Meatless Pasta; Pierogies; Homemade seafood chowder, French Fries ,Vegetables, Salad, Coleslaw, Bread and butter Dessert Coffee / Tea /Pop $12,50 for adults CHILDREN—AGES 6-12: $5.50; younger are free. There is also an extensive a la carte and take out menu.

    My favorite parish has a fine dining hall run by an excellent chef so the meals are superior there as well as the liturgies. But if you really want a lot of choice the school parish is the better deal

    Never let asceticism get in the way of parish fund raising!!!

  17. Karl Liam Saur

    Jesus proclaimed self-denial as essential part of being a true disciple. Self-denial has many facets, physical, emotional and spiritual. Ascetic practice is meant to support this.

    Now, there can be distortions of ascetic practice, but all that says is that it’s helpful to have an objective spiritual director to guide you to see what it is you prefer to avoid seeing (your blindspots). Ascetic practice is designed in part to be disruptive, to allow your enhanced irritability to engage things you prefer not to engage when consoled. Without this, we are less likely to sacrifice ourselves for the good of others.

    I am terrible at ascetic practice. I don’t offer that as a melodramatic confession, but as a cold statement of fact. That’s also not the whole picture, and I know God sees the whole picture, and is merciful enough to let me see the parts I need to see gradually. One thing I think about Jesus’ public ministry and Passion is the degree to which foreknowledge of the Passion was painful in human terms, even if foreknowledge of the ultimate victory was a divine recompense. I mean, as the saying goes, if we really knew what the future holds for us, we’d never get out of bed in the morning!

    And, now, my annual Lenten Hallmark greeting card message:

    Happy Lent! May your ashes be dark, and your Lent long.

    1. Elisabeth Ahn

      @Karl Liam Saur – comment #22:

      Ascetic practice is designed in part to be disruptive, to allow your enhanced irritability to engage things you prefer not to engage when consoled. Without this, we are less likely to sacrifice ourselves for the good of others.

      This articulation makes much sense — thank you.

      The Pope’s tweet today was along the similar lines: “Lent is a good time for sacrificing. Let us deny ourselves something every day to help others.”

      Which also makes much sense, obviously.

      This means the (Lenten) practice of self-denial/sacrifice must, in one way or another, entail service to others, in order for it to be true to its intended purpose, as opposed to, say, self-betterment alone, yes?

      1. Philip Spaeth

        @Elisabeth Ahn – comment #23:

        Or, as CRS’s Operation Rice Bowl reminds us: “Live more simply, that others may simply live.”


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