对许多人来说，禁食似乎只是一种责任，只是在四旬期中必须做 的事，好像是一种忍耐测试，等结束后就能恢复正常的饮食。 To many, fasting seems like a mere obligation, just something we have to do during Lent, a kind of endurance test before we can return to normal eating.
但事实上，禁食是神赐给我们，为在圣洁上成长所最重要的途径之一。 But in reality, fasting is one of the most essential means that God has given us to grow in holiness.
教会从未随意规定禁食；教会的众圣人与教会圣师 们始终强调禁食在塑造我们成为圣徒方面的作用。 The Church has never commanded fasting arbitrarily; the saints and doctors of the Church have always emphasized its role in forming us as saints.
圣托马斯阿奎那承继前人的传统，告诉我们禁食有三个主要 目的：管束肉体、使灵魂得以专注默观，并为罪过作补偿。 St. Thomas Aquinas, following the tradition before him, tells us that fasting has three essential ends: to discipline the flesh, to free the soul for contemplation, and to make satisfaction for sin.
但这些并不只是抽象的神学观念；它们与每位基督徒每天必须面对的战斗紧密相关：那是 肉体与灵之间的交锋，情欲与恩典的对抗，对这世界的依附与渴望与神结合之间的冲突。 But these aren't just abstract theological ideas; they are deeply connected to the battle every Christian is obliged to fight on a daily basis: the battle between the flesh and the spirit, between concupiscence and grace, between attachment to this world and the longing for union with God.
我们在圣经中随处可见这一挣扎。 We see this struggle everywhere in Scripture.
圣保罗告诉我们，肉体与灵彼此相争：因为情欲和圣灵相争，圣灵和情欲相争。 St. Paul tells us that the flesh lusteth against the spirit, and the spirit against the flesh.
我们的主在公开传道之前，亲自在旷野禁食四十天，表明 禁食并非可有可无；它是灵性生活中成圣的必要途径。 Our Lord Himself fasted in the desert for 40 days before His public ministry, demonstrating that fasting is not optional; it is an essential means of sanctification in the spiritual life.
然而，自我克制的理念和目的对我们来说似乎十分陌生。 Yet the idea and purpose of self-denial seems very foreign to us.
为什么我们要剥夺自己的享受？ Why should we deprive ourselves?
这样做的目的是什么？ What's the purpose?
基督信仰不就是关乎喜乐吗？ Isn't Christianity about joy?
当然，但真正的喜乐在于由灵管理肉体，而不只是满足于和禽兽一样的感官享乐。 Of course, but true joy comes through the spirit ruling the flesh, not in being content with the mere pleasures of animals.
我们受造并不是为了食物或饮料，而是为了神本身。 We were not made for food or drink, but for God Himself.
因此，禁食本身并不是目的，而是通往更高目标的途径 ：增强灵魂、削弱肉体，并使我们的一切都归向神。 That's why fasting is not an end in itself, but a means to a greater goal: strengthening the soul, weakening the flesh, and therefore ordering ourselves entirely to God.
那么为什么教会一直坚持要禁食呢？ So why has the Church always insisted on fasting?
它究竟能带来什么效果？ What does it really accomplish?
而圣托马斯所列出的三个目的又如何帮助我们理解禁食在基督徒生活中的地位？ And how do the three ends St. Thomas outlines help us understand its place in the Christian life?
让我们更深入地看看。 Let's take a closer look.
正如我先前提到的，自圣托马斯以来，对禁食特别设定了三个目的。 As I mentioned earlier, since the time of St. Thomas, there have been three ends set to fastings in particular.
第一，我们禁食是为了消除肉体的情欲。 First, we fast in order to destroy the concupiscence of the flesh.
第二，我们禁食是为了让我们可以更专注于默观。 Second, we fast in order to free us for contemplation.
第三，我们禁食是为了偿还因我们罪过而产生的债务。 Third, we fast in order to satisfy for the debts due to our sins.
他在《神学大全》中写道：第一，为了约束肉体的情欲；因此使徒说「在禁食中，在贞洁中 」，因为禁食是贞洁的守护者；据热罗尼莫所言，透过在饮食上的节制，情欲会得以冷却。 He states in the Summa, First, in order to bridle the concupiscences of the flesh; wherefore the Apostle says, 'In fasting, in chastity,' since fasting is the guardian of chastity; for according to Jerome, lust is cooled by abstinence in meat and drink.
第二，我们借助禁食，好让心灵能更自由地向天上的事物提升。 Second, we have recourse to fasting in order that the mind may arise more freely to the contemplation of heavenly things.
因此但以理曾在禁食三周后，领受了来自神的启示。 Hence it is related of Daniel that he received a revelation from God after fasting for three weeks.
他在《神学大全》中明确提出了这三个目的。 He sets forth these three ends in his Summa Theologiae.
然而，《神学大全》是一部特殊的著作；在许多情况下， 某一条目所给出的原因和解释，是要回溯到之前的章节。 Yet his Summa is a special book; in many cases, the reasons and explanations given in a certain article of the Summa are meant to point back to earlier articles.
所以，若你对他先前写的内容不了解，你就无法充分理解他后面所写的内容。 So unless you already know what he had written about earlier, you are not going to be able to fully appreciate what he writes later.
因此，我们可以一一探究这些目的，看看它们如何与他在《 神学大全》和其他相同教义的阐述中所说的内容相关联。 So we can go through each one of these one by one and see how they relate to what he says earlier in the Summa and in other expositions of the same doctrine.
为了具体理解这些目的，我们需要先明白为什么我们要探讨禁食的目的。 In order to understand these ends in particular, we need to understand why we even discuss the ends of fasting in general.
禁食本身并不是目的；它可能是善或恶，取决于它被引向何种善的或恶的目标。 Fasting is not something which is an end in itself; rather, fasting can be good or evil insofar as it is ordered to some good or evil end.
在灵性生活里，对神的爱才是终极目标；禁食、守夜以及其他身体操练并非终点，因为正 如罗马书14章17节所言，「神的国不在乎吃喝」，而是为了达成那终点所需的手段。 In the spiritual life, the love of God is the end; fasting and vigils and other bodily exercises are not sought as the end because, as it is said in Romans 14:17, the kingdom of God is not food and drink, but they are applied as necessary unto the end.
所以当我们禁食时，不是单单为了禁食，而是要借此达成某个目的。 So when we fast, we are fasting not simply to fast, but to do something.
我们很容易会因错误的动机而禁食。 It is very easy for us to fast for the wrong reasons.
其实这在圣经中是个常见的主题。 This is actually a frequent theme throughout Sacred Scripture.
因此，在以赛亚书第58章中我们看见神斥责以 色列，接着就要问：那么正确的目标是什么？ Thus we see God chastise Israel in Isaiah 58, saying, So what are these proper ends?
首先，如上所述，我们的目标之一是抑制情欲。 First, as mentioned above, we have the end of restraining concupiscence.
当我们在圣经中看到「肉体」这个词时，经常指的就是情欲。 Concupiscence is what we often read about in Scripture when we see the term the flesh.
因此，圣雅各写道：由此我们看到圣雅各描述了一个三步的过程：第一，情欲 的冲动；第二，实际犯罪的行为；第三，作为那罪行的惩罚——永远的死亡。 Thus St. James writes: So we see a three-step process outlined by St. James: first, we have the motion of concupiscence; second, we have the act of sin; third, we have eternal death as a punishment of that sin.
因此，灵性生活的一些初步阶段，就是种种苦行的操练。 So some of the first steps in the spiritual life are ascetical acts.
这些苦行正是用来抑制情欲冲动的。 These ascetical acts are meant to restrain these motions of concupiscence.
这在圣保罗的话中可以看见：灵与肉体彼此相争。他写给加拉太人的话是：「因为情 欲和圣灵相争，圣灵和情欲相争；这两个是彼此相敌，使你们不能作所愿意作的。」 This happens when, in the words of St. Paul, the spirit lusts against the flesh, as he writes to the Galatians: For the flesh lusteth against the spirit, and the spirit against the flesh; for these are contrary one to another, so that you do not do the things that you would.
在禁食和补赎中，灵在那些本来正当的事物上克制肉体，好削弱情欲 ，不让它如同圣雅各所说的那样怀胎而生成罪，并因此带来死亡。 In fasting and penance, the spirit denies the flesh in those lawful things in order to weaken concupiscence so that it does not, as St. James outlined, beget sin and therefore beget death.
正如圣阿方索教导我们：如果你拒绝肉体在正当范围内的享乐，它便较不易去追求不正 当的享乐；但若你在正当享受上一概放纵，你很快就会跨越界线，进入被禁止的领域。 As St. Alphonsus teaches us, If you deny your body lawful pleasures, it is not apt to seek unlawful ones; but if you indulge in all the lawful enjoyments, you will soon cross the line into forbidden territory.
事实上，这段话概括了教宗圣额我略大帝在《约伯书道德训》中所阐述的核心动力。 In fact, this statement is a summary of the driving force behind Pope St. Gregory the Great's Moralia on Job.
当我们能管束肉体，随从灵而行，哪怕在那些原本正当之事上也是如此，那么当不法的情欲 冲动出现时，肉体已习惯顺从灵，而灵也有能力管束肉体，如此就容易克服非法的欲望。 When we are able to rule the flesh and walk after the spirit, even in those things that are lawful, when motions of unlawful concupiscence arise, the flesh is already used to obeying the spirit, and the spirit is already apt to rule the flesh, so the unlawful desire will already be easily ruled.
当然，我们知道这场战争在死前无法彻底胜利；因为神容许我们在世时仍受情欲的困扰。 Of course, we know that this war will not be won until after death, for God continues to permit the afflictions of this concupiscence as we are upon earth.
因此，我们必须时刻保持警醒，并持续与神学家所称为罪之火种的东西作战。 So we must always remain vigilant and always fight against what the theologians have called the tinder of sin.
正如圣保罗所写：「这样看来，我以内心顺服神的律，我肉体却顺服罪的律了。」 Thus St. Paul writes: I of myself serve the law of God with my mind, but with my flesh I serve the law of sin.
然而，神借着我们主的受难，在他的肉体中定了罪的罪状，并为我们赢得 了恩典，使我们不顺从肉体及其情欲而行，而是随从灵，与肉体争战。 Yet God has condemned sin in His flesh by the passion of our Lord, meriting for us the grace whereby we do not walk after our flesh and its concupiscences, but walk after the spirit in war against the flesh.
因此，圣保罗继续说：「因为随从肉体的人体贴肉体的事；随从圣灵的人体贴圣灵的事。」 Thus St. Paul goes on to say: Those who live according to the flesh set their minds on the things of the flesh, but those who live according to the spirit set their minds on the things of the spirit.
「体贴肉体的就是死；体贴圣灵的乃是生命平安。」 To set the mind on the flesh is death, but to set the mind on the spirit is life and peace.
「原来体贴肉体的就是与神为仇；因为不服神的律法，也是不能服。」 For the mind that is set on the flesh is hostile to God; it does not submit to God's law; indeed, it cannot.
「而且属肉体的人不能得神的喜欢。」 And those who are in the flesh cannot please God.
但为什么神容许这场争战继续？ Yet why does God permit this battle to continue?
既然我们已得到那为苦行生活根源、且是永恒荣耀 种子的恩典，为什么他不直接使我们脱离肉体呢？ Why does He not free us from the flesh once we have been given that grace which is the principle of the ascetical life and the seed of eternal glory?
圣奥古斯丁告诉我们，神在我们身上容许情欲存在 有多重原因，其中有些较次要，有些则更重要。 St. Augustine tells us that this concupiscence has been permitted in us for a number of different reasons, some less important and others more important.
第一个原因是让我们能够成为光荣的胜利者，在这样强大的对手面前赢得胜利的冠冕。 The first reason is so that we may be as glorious victors, gaining the crown of victory over such worthy opponents.
圣奥古斯丁从普瓦捷的圣希拉里汲取了这个原则：因着我们肉体的软 弱，魔鬼便能够施展他所有的武器，激起我们的情欲，引诱我们酗酒 ，煽动我们仇恨，刺激我们贪婪，挑拨我们行凶，驱使我们咒骂。 St. Augustine draws forth this principle from St. Hilary of Poitiers: For through the infirmity of our flesh, the devil hurls all the weapons of his power when he stirs us to lust, entices us to drunkenness, urges us to hatred, provokes us to avarice, excites us to murder, goads us to curses.
若没有战争，就不会有胜利。 If there is no war, there will be no victory.
第二个原因是为了更大地彰显神的荣耀，使他的恩典在我们的软弱中得以被 颂扬，也就是让我们了解自己离不开神的恩典才能从罪中得救，使我们每天 都恳求他宽恕我们的过犯——这些过犯谦卑了人性的软弱——并且每天都祈 求他不要让我们陷入诱惑，因为我们唯一的医治之道正是使人圣化的恩典。 The second reason is for the greater glory of God, so that His grace may be glorified in our weakness; that is, insofar as we come to know our total dependence on God's grace for our redemption from sin, insofar as we constantly must petition Him day after day to forgive us our trespasses—trespasses that humble human weakness—and must petition Him day after day to lead us not into temptation, a petition that asks for our only remedy, that is, sanctifying grace.
因此圣奥古斯丁说：你们自己已承认，诸圣人在与这些刺激展开光荣的战斗 时，必须先抵抗它们，免得它们占据我们，然后再治愈，以便完全根除。 Thus St. Augustine says: You yourselves have acknowledged that the saints engage in glorious combats against such stimulations, which must first be combated lest they dominate, then healed that they may be entirely exterminated.
当我们战斗时，我们立刻就能体会斗士所说的话。 When we fight, we at once recognize the words of the fighters.
如此一来，不再是我们自己活着，而是基督在我们里面活着。 In this way, it is not we who live, but Christ lives in us.
如果我们要与情欲争战并彻底战胜敌人，必须仰赖他而非自己；因为他已成为神所赐 给我们的智慧、公义、成圣与救赎，正如经上所写：「要夸口的，当指着主夸口。」 If for waging war against concupiscences and for complete victory over our enemies we trust in Him and not in ourselves, for He has become for us God-given wisdom and justice and sanctification and redemption, so that, as it is written, 'Let him who takes pride take pride in the Lord.'
这能医治并治好我们的骄傲。 This is able to cure and heal us of our pride.
因此他写道：既然在我们如今悲惨的状态下，骄傲才是更严重的敌人，需要持 续的警惕，我们斗胆说，也许情欲并没有在那些过圣洁独身生活的人身上被完 全熄灭，好让灵魂在与情欲交战时，常记得其危险，从而避免虚假的安全感。 Thus he writes: Since in our present state of misery, pride is a worse enemy calling for continual care, we venture to say that perhaps concupiscence is not wholly extinguished in the flesh of holy celibates in order that while the soul is fighting against concupiscence, it may be mindful of its dangers and thus escape a false security.
这交战必须一直持续，直到达到那完全成圣的境地，不再被任何骄傲的念头 或膨胀所扰，因为能力在软弱中显得完全，而战斗原本就是软弱所需的。 This must continue until it attains that perfection of sanctity where it is no longer disturbed by the thought or the swelling of pride, for strength is made perfect in weakness, and fighting is of weakness.
越容易得胜的人，就越少需要战斗。 The more easily one conquers, the less one needs combat.
但若人心里没有抗争，谁会与自己交战呢？ But who would fight within himself if there were no opposition from self?
若我们内里没有任何需要医治与修复的地方，又何来自我对抗？ And why is there opposition from self if nothing remains in us to be healed and cured?
因此，我们之所以必须战斗，唯一的原因就在于我们自身的软弱。 Therefore, the sole cause of our fighting is weakness in ourselves.
再者，软弱能警惕我们别生骄傲。 Again, weakness cautions against pride.
诚然，一个人在今生有可能成为骄傲的地方却不骄傲，这种德能就是在软弱中得以成全。 Truly, that strength and virtue by which a man is not proud in this life, where he could be proud, is made perfect in weakness.
最后，在另一段里，圣奥古斯丁写道：你们可作证，那仍在朝圣状态中的神之城整体如 何祈祷，因为它借着所有成员的口向神呼求：「免我们的债，如同我们免了人的债。」 Lastly, in another place, St. Augustine writes: Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members: 'Forgive us our debts as we forgive our debtors.'
因为人只要在这必朽坏的身体里，即使理性顺服神，也会被这必死 的状态所压制，无法对恶行有完全的掌控，因此义人也需要这祈祷 ；因为即使理性行使权柄，恶行仍不会在无争战的情况下屈服。 For as reason, though subjected to God, is yet pressed down by the corruptible body so long as it is in this mortal condition, it is not perfect authority over vice, and therefore this prayer is needed by the righteous; for though it exercises authority, the vices do not submit without a struggle.
无论一个人如何努力维持对抗，无论他如何彻底制伏这些敌人，总有一 些邪恶的事物潜入，一旦找不到机会付诸言行，就会从口中溜出或暗暗 潜入思想中；因此只要他还在与恶行交战，他便无法获得完全的平安。 For however well one maintains the conflict and however thoroughly he has subdued these enemies, there steals in some evil thing which, if it does not find ready expression and act, slips out by the lips or insinuates itself into the thought, and therefore his peace is not full so long as he is at war with his vices.
因为他与抵抗力量交战，这场交战尚未定局；即使已击败了某些 敌人，胜利也并不稳固，而是在各种诱惑中充满忧虑与努力。 For it is a doubtful conflict he wages with those that resist, and his victory over those that are defeated is not secure, but full of anxiety and effort amid these temptations.
因此，在神的启示中已有简洁的总结：「人在世上的岁月岂不是试炼吗？ Therefore, of all which it has been summarily said in the divine oracles: 'Is not human life upon earth a temptation?
除了骄傲的人，还有谁会自以为活得毫无亏欠，不必向神说：『免我们的债』？ Who but a proud man can presume that he so lives that he has not need to say to God, Forgive us our debts?'
这样的人并不伟大，只是被虚妄吹胀；而那慷慨赐恩给谦卑者的神，必正当地抵挡他。 And such a man is not great, but swollen and puffed up with vanity, and is justly resisted by Him who abundantly gives grace to the humble.
因此才说：「神阻挡骄傲的人，赐恩给谦卑的人。」 Whence it is said, 'God resisteth the proud, but gives grace to the humble.'
因此，人得称为义就在于：他将自己服从于神，身体服从灵魂，并且将他的恶行（即使 它们反抗时）也服从于他的理性，要么被理性击败，要么至少被理性抵挡；同时他也向 神祈求恩典，好使他能尽本分、求得罪的赦免，并为所领受的一切福分向神献上感谢。 In this then consists the righteousness of a man: that he submits himself to God, his body to his soul, and his vices, even when they rebel, to his reason, which either defeats or at least resists them; and also that he begs from God grace to do his duty and the pardon of his sins, and that he render to God thanks for all the blessings he receives.
在这里我们发现了一件有趣的事：这里存在三重秩序。 Here we see something interesting: there is a threefold order.
不仅仅是灵与肉体的秩序，即灵管理肉体，同时还包括灵对神的秩序。 It is not simply the order of the spirit and the flesh, the spirit ruling the flesh, but there is also the order of the spirit to God.
也就是说，肉体服从灵，而灵服从神。 So the flesh submits to the spirit, and the spirit submits to God.
当一个人纵容和专注于感官欢乐时，他就开始将自己的秩序指向受造物。 When a man is indulgent and senses pleasures, he begins to order himself to created things.
这种对受造物的指向称为依附。 This order to created things is called an attachment.
因此，我们不仅可以借着禁食惩治肉体、使它完全顺从灵，也能够让灵摆脱 此类放纵与依附，更好地默观神，这正是圣托马斯所提到的第二个原因。 So it is beneficial for us insofar as we are able not only to chastise the flesh by fastings in order to completely submit it to the spirit, but also to do so so that the spirit is freed from such indulgences, from such attachments, in order to better contemplate God, which is the second reason outlined by St. Thomas.
因此在圣经中，我们看到圣保罗在《哥林多前书》第7章里针对夫妻之间 的义务提到这个原则，鼓励夫妇有时暂时节制房事，好能够更专心祈祷。 Thus in Scripture, we see that St. Paul invokes this principle in relation to the marital debt in 1 Corinthians 7, where he encourages couples to periodically abstain from sexual relations in order to better pray.
这也是为什么传统上《罗马教理》会劝诫夫妻，并在婚礼弥撒中 要求他们在领圣餐前保持节制，以便更好地默观信仰的奥迹。 This is why traditionally couples were exhorted by the Roman Catechism and asked for the nuptial Mass to abstain before the reception of Holy Communion, to be better disposed for the contemplation of the mysteries of the faith.
因此《罗马教理》说：也应教导信徒，有时要在婚姻中的义务上保持节制，以便专心祈祷。 Thus the Roman Catechism states: The faithful are also to be taught sometimes to abstain from the marriage debt in order to devote themselves to prayer.
要让信徒了解，这种宗教上的节制，按照我们先辈恰当且圣洁的教导，尤其 应在领圣体前三天至少要做到，而在庄严的四旬期禁食期间更要经常实行。 Let the faithful understand that this religious continence, according to the proper and holy injunction of our predecessors, is particularly to be observed for at least three days before communion and oftener during the solemn fast of Lent.
这种从感官之物的超脱带领我们默观神的原则，最杰出地由 教会的神秘神学家——十字的圣若望——做了详尽阐述。 This principle of the detachment from sense goods bringing us to the contemplation of God is most illustriously expounded by the mystical doctor of the Church, St. John of the Cross.
他在《加尔默罗山升阶》第一册中对此有相当广泛的 论述，对于想要更深入研究此主题的人会很有帮助。 He writes extensively on this point in Ascent of Mount Carmel, Book 1, which might be beneficial for those of you who wish to study more on this topic.
他写道：若灵魂不先将那些事物从自己身上驱除，它就无法容 纳并被神那纯粹而简单的光所充满；因为光与黑暗无法共存。 He writes: It has no capacity for being enlightened and possessed by the pure and simple light of God if it first casts them not from it; for light cannot agree with darkness.
原因在于，两种相反之物——如同哲学告诉我们的——无法在一个人身上共存； 而那黑暗就是对受造物的依恋，这光就是神，二者彼此对立，毫无相合之处。 The reason is that two contraries, even as philosophy teaches us, cannot coexist in one person, and that darkness, which is affection set upon the creatures, and light, which is God, are contrary to each other and have no likeness or accord between one another.
因此，若这些对受造物的情感不先从灵魂中驱散，与神结合之光便无法内住于灵魂。 Hence it is that the light of divine union cannot dwell in the soul if these affections first flee not away from it.
正因如此，我们才明白，所谓的完美劝谕——即贫穷、贞洁与 服从的劝谕——是通往爱之圆满的更加稳妥且可靠的道路。 It is for this reason that we understand that the counsels of perfection—that is, the counsels of poverty, chastity, and obedience—are safer and more sure ways to the perfection of love.
因此，圣托马斯总结上述教义时说：当人心从多重欲望中脱离 出来，它对某一事物的专注就会更加强烈，这是显而易见的。 Thus St. Thomas summarizes the above doctrine by saying: It is abundantly clear that the human heart is more intensely attracted to one object in proportion as it is withdrawn from a multiplicity of desires.
所以，一个人越能从对世俗事务的繁琐牵挂中解脱，就越能更完美地爱神。 Therefore, the more a man is delivered from a solicitude concerning temporal matters, the more perfectly he will be enabled to love God.
这些舍弃在修会生活中成为一种人生状态，也可以根 据各人所处的境况，借由不同的苦行方式而实践。 These renunciations, which are states of life in the religious, can be practiced in accordance with one's state in life by way of various penitential acts.
最后，我们实践禁食也是为了償还今世应受的债务。 Lastly, we engage in fasting in order to satisfy for temporal debts.
当我们犯罪时，罪的后果之一就是必须承担惩罚。 When we sin, one of the effects of sin is the obligation of punishment.
我们的罪过违背了正义的秩序，而有德之人会甘愿自 发地接受这些惩罚，好弥补自己行为所造成的损失。 Our sins are transgressions against the order of justice, and the virtuous man will willingly and voluntarily accept these punishments in order to restore what has been lost by his own acts.
与大众想象相反，其实这正是炼狱的主要作用所在。 Contrary to popular belief, this is actually his chief purpose of purgatory.
炼狱是带有惩罚性的，但这惩罚是由义人自愿且带着爱心地承担。 Purgatory is something that is penal and inflicts those punishments that are voluntarily and lovingly accepted by the just man.
在我们的一生中，我们可以借着与基督的苦难结合，并自愿 接受一些苦难，来弥补我们在许多地方对正义秩序的冒犯。 Throughout our life, we can satisfy for the many ways we have violated this order of justice by uniting ourselves to the sufferings of Christ and voluntarily accepting suffering.
禁食并不只是一个教规；它是帮助我们管束肉体 、提升灵魂，并更完美地将自己归向神的途径。 Fasting is not just a rule to follow; it's a means by which we discipline the flesh, elevate the soul, and order ourselves more perfectly to God.
正如圣保罗提醒我们：「我是攻克己身，叫身服 我，恐怕我传福音给别人，自己反被弃绝了。」 As St. Paul reminds us, I chastise my body and bring it into subjection, lest perhaps when I have preached to others, I myself should become a castaway.
教会教导我们禁食不是作为目的本身，而是帮助 我们随从灵而行，而非随从肉体而行的工具。 The Church gives us fasting not as an end in itself, but as a tool to walk according to the spirit and not according to the flesh.
如果你想要在这个主题上找些有帮助的读物，可以考虑 阅读《依照圣依纳爵思想的默想简要指南》这本书。 If you want some helpful reading connected with this topic, please consider picking up the book A Brief Guide to Mental Prayer According to the Mind of St. Ignatius.
圣依纳爵是俗人灵修生活的大师，而这本书对于系统性地呈现他的观点极其有益。 St. Ignatius is the master of the spiritual life for laymen, and this book is incredibly helpful in systematically presenting his views on the matter.
你可以透过下方的链接获取一本。 Pick up a copy with the link below.
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请在留言里告诉我，你还希望我谈论哪些话题。 Let me know in the comments what other topics you'd like me to cover.
谢谢收看，一如往常，愿神祝福你。 Thanks for watching, and as always, God bless.