Office Of Readings | Tuesday, Lent Week 3 | From The Sermons Of Saint Peter Chrysologus | Prayer, Fasting, Mercy
‘What prayer knocks for on the door, fasting successfully begs and mercy receives.’
Saint Peter Chrysologus
Saint Peter Chrysologus (c. 380–450), Archbishop of Ravenna, was one of the most influential preachers of the early Church. His title ‘Chrysologus’—meaning ‘Golden-Worded’—was given to him because of his eloquence and ability to communicate deep theological truths in a concise and accessible way.
Chrysologus served as bishop during a time of theological controversy and social unrest in the western Roman Empire. The Church was navigating disputes over Christ’s nature, while many believers lived in an empire in decline, marked by economic hardship and moral corruption. In this setting, Saint Peter Chrysologus preached a faith that was not abstract but deeply practical. His emphasis on prayer, fasting and mercy speaks directly to the needs of his time and of ours. Spiritual devotion should not be disconnected from realities of daily life and needs of others.
Saint Peter Chrysologus’ homily, in this reading, highlights interdependence of three essential Lenten practices. He insists that fasting, when separated from prayer and mercy, becomes fruitless. Likewise, prayer without fasting lacks discipline, and mercy without prayer loses its spiritual depth. He presents these three as a unified whole, illustrating how they sustain and give life to one another.
Biblical Foundation Of Prayer, Fasting And Mercy
Chrysologus’ teaching is deeply rooted in Scripture. The idea that fasting must be accompanied by works of mercy is found in Isaiah 58, where the prophet condemns fasting that is only external and calls for a fast that frees the oppressed, feeds the hungry, and clothes the naked. Jesus reinforces this in Matthew 6, where Jesus teaches about prayer, fasting, and almsgiving as essential aspects of righteousness.
One of the most direct scriptural parallels to Chrysologus’ homily is found in the Book of Tobit:
‘Prayer is good when accompanied by fasting, almsgiving, and righteousness.’ (Tobit 12:8)
This passage affirms that these three disciplines must be practiced together. Prayer connects us to God, fasting purifies our hearts, and mercy extends God’s love to others. Chrysologus thus aligns himself with both the Old Testament prophetic tradition and Christ’s teachings in the New Testament.
Theological Meaning | Imitation Of Christ
At its core, this homily is a call to imitate Christ. Jesus himself embodies prayer, fasting, and mercy in his life and ministry:
- Prayer: Jesus frequently withdrew to pray, demonstrating the necessity of communion with the Father (Luke 5:16).
- Fasting: Jesus fasted for forty days in the wilderness, preparing himself for his mission (Matthew 4:2).
- Mercy: Jesus’ entire ministry was marked by compassion—healing the sick, forgiving sinners, feeding the hungry.
Chrysologus invites the faithful to follow this example. He does not present prayer, fasting and mercy as optional devotions but as essential to the Christian life. True fasting is not merely abstaining from food but renouncing selfishness; true prayer is not only asking for favours but seeking to align our will with God’s; true mercy is not just giving alms but living with a heart transformed by love.
Warning Against Hypocrisy And Empty Religious Practice
Chrysologus also issues a strong warning: religious practice that is not accompanied by love of neighbour is meaningless. He states:
‘If you want God to know that you are hungry, know that another is hungry. If you hope for mercy, show mercy. If you look for kindness, show kindness.’
This echoes Christ’s rebuke of the Pharisees, who focused on outward religious observance while neglecting justice and mercy (Matthew 23:23). It also aligns with the warnings found in Isaiah 58 and the teachings of the early Church Fathers, such as Saint Basil the Great, who said:
‘The fast is good if it leads to acts of charity.’
By linking prayer, fasting, and mercy, Chrysologus ensures that faith is not reduced to an individualistic or superficial practice but remains a path to genuine conversion.
Role Of The Church Fathers In Shaping Lenten Theology
Chrysologus’ homily is part of a larger patristic tradition that emphasized the unity of prayer, fasting, and almsgiving. Saint John Chrysostom, for example, wrote:
‘Do not say: ‘I fast.’ Rather, show me your works.’
Similarly, Saint Augustine taught that fasting without acts of love is useless:
‘Do you wish your prayer to fly toward God? Give it two wings: fasting and almsgiving.’
By situating Chrysologus’ homily within this broader context, we see that his insights are not isolated but part of a rich theological heritage that continues to shape Lenten spirituality.
Practical Application | How We Can Live Out This Teaching
Chrysologus’ message is just as relevant today as it was in the fifth century. His homily challenges us to reflect on our own Lenten observances:
- Prayer: Do we pray only for ourselves, or do we intercede for those in need?
- Fasting: Do we fast simply out of obligation, or do we use it to grow in self-discipline and compassion?
- Mercy: Do we limit mercy to occasional acts of charity, or do we cultivate a spirit of generosity in our daily lives?
His homily calls us to move beyond a minimalistic approach to Lent and embrace a deeper, more integrated way of living out our faith.
From The Sermons Of Saint Peter Chrysologus | Prayer, Fasting, Mercy
There are three things, my brethren, by which faith stands firm, devotion remains constant, and virtue endures. They are prayer, fasting and mercy. Prayer knocks at the door, fasting obtains, mercy receives. Prayer, mercy and fasting: these three are one, and they give life to each other.
Fasting is the soul of prayer, mercy is the lifeblood of fasting. Let no one try to separate them; they cannot be separated. If you have only one of them or not all together, you have nothing. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others you open God’s ear to yourself.
When you fast, see the fasting of others. If you want God to know that you are hungry, know that another is hungry. If you hope for mercy, show mercy. If you look for kindness, show kindness. If you want to receive, give. If you ask for yourself what you deny to others, your asking is a mockery.
Let this be the pattern for all when they practice mercy: show mercy to others in the same way, with the same generosity, with the same promptness, as you want others to show mercy to you.
Therefore, let prayer, mercy and fasting be one single plea to God on our behalf, one speech in our defence, a threefold united prayer in our favour.
Let us use fasting to make up for what we have lost by despising others. Let us offer our souls in sacrifice by means of fasting. There is nothing more pleasing that we can offer to God, as the psalmist said in prophecy: A sacrifice to God is a broken spirit; God does not despise a bruised and humbled heart.
Offer your soul to God, make him an oblation of your fasting, so that your soul may be a pure offering, a holy sacrifice, a living victim, remaining your own and at the same time made over to God. Whoever fails to give this to God will not be excused, for if you are to give him yourself you are never without the means of giving.
To make these acceptable, mercy must be added. Fasting bears no fruit unless it is watered by mercy. Fasting dries up when mercy dries up. Mercy is to fasting as rain is to earth. However much you may cultivate your heart, clear the soil of your nature, root out vices, sow virtues, if you do not release the springs of mercy, your fasting will bear no fruit.
When you fast, if your mercy is thin your harvest will be thin; when you fast, what you pour out in mercy overflows into your barn. Therefore, do not lose by saving, but gather in by scattering. Give to the poor, and you give to yourself. You will not be allowed to keep what you have refused to give to others.
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