As Lent begins, once again we are offered the opportunity for freedom and growth by practicing the three pillars of Lent: prayer, fasting, and almsgiving. The Catechism of the Catholic Church reminds us that the aim of these practices is conversion: “in relation to oneself, to God, and to others” (1434).
Unsurprisingly, emotional and physical benefits flow seamlessly—though not without a struggle—from this reorientation of the human spirit. So what can science tell us about these spiritual practices?
Fasting
The physiological and psychological benefits of fasting are indisputable. Multiple studies have examined its benefits and mechanisms. The best known effect is autophagy, which is the breakdown and recycling of old or diseased cells. This can reduce inflammation and help maintain body homeostasis. One study listed additional impressive health benefits: the promotion of DNA-based repair mechanisms, stem cell-based regeneration, the breakdown of plaques and proteins associated with neurodegenerative diseases. The list also includes other brain benefits: enhanced cognition, neurogenesis (yes, new neurons can develop in certain regions of the brain!), and the reduction of inflammation. It is offered as part of a treatment plan for obesity, diabetes, and autoimmune diseases. It has even been shown to improve the quality of your sleep.
Emotional and psychological effects give fasting a mixed review. There can be unpleasant side effects as our bodies adjust to less food (or no caffeine). We may feel out of focus, more easily annoyed, or angered. These usually pass or decrease with time, so perseverance is required—another good virtue we should want to strengthen. On the positive side, many people report increased clarity, improved mood, a sense of accomplishment, and an increased sense of self-control.
Prayer
The existence of religious practices and belief in the divine seem to have been with human beings from the beginning. Findings from modern neuroscience also indicate that our brains may be hardwired to perceive the transcendent.
While speaking about the role of beauty in evangelizing our culture, Bishop James Conley of Nebraska makes an important connection between prayer and the Greek term used to designate human beings. He points to the literal meaning of the word anthropos:
The Greek word for man is anthropos—which literally means “one who looks up”—an upwardly turning creature. Humans alone can look up to the stars in wonder.
Even Plato acknowledges man’s compelling need “to look upwards” which “leads us from this world to another.”
There is evidence that our experience of the divine through prayer and meditation is made possible through our neural architecture. Part of this architecture includes the ability to distinguish between reality, our imagination, and dreams. Dr. Andrew Newberg and Dr. Eugene d’Aquili lay out their case in Why God Won’t Go Away: Brain Science and the Biology of Belief. They describe the brain structures, association areas, and analytic functions of the brain. They also examine neuroimaging studies of Franciscan nuns and Buddhist monks while meditating. Their conclusion is that our experience of the divine is as real as our experience of eating apple pie—although more intense and life-changing.
In an earlier book, How God Changes Your Brain, Newberg and coauthor Mark Robert Waldman describe how God is good for our mental, physical, and spiritual health. Through neuroimaging studies and surveys of various religious experiences, the authors discuss a list of benefits of meditation. These include stress reduction, decreased anxiety and depression, and a slowing of the aging process. Prayer and meditation practiced over time cause actual structural changes in our brains that aid in our ability to engage the world in a more peaceful and open way.
Generosity and Almsgiving
The spiritual and emotional effect of fasting—allowing us to focus less on self and more on others—can be linked to Jesus’ command to love our neighbor. But almsgiving can be linked to the virtue of generosity as well. The Science of Generosity initiative of the University of Notre Dame offers the following definition: “giving good things to others freely and abundantly.”
Alejo José G. Sison, a professor of business ethics at the University of Navarre in Spain, makes a distinction between simply “giving” versus true generosity:
True generosity means time, attention, and making yourself vulnerable . . . being generous even when no one’s looking. . . . That’s a really generous person.
Almsgiving is linked to another virtue. Dr. Sison states that the virtue at the heart of a generous person is charity, which is unconditional and expects nothing in return:
Charity becomes a virtue when it springs from the heart, becoming a habitual disposition of character.
You don’t have to look far to find many studies that reveal the benefits of generosity. In a report generated by the Greater Good Science Center at the University of California, Berkeley, multiple studies were analyzed for the effects of generosity on study participants. In one study of over 1,000 participants, any type of giving (time, effort, or goods) increased participants’ overall health, including blood pressure, hearing, and sleep quality.
Whether volunteering, taking care of loved ones, or offering emotional support to others (not just family members), other studies showed correlations with increased subjective well-being, feelings of vitality, and self-esteem.
A generous attitude toward others can improve other aspects of our lives, whether in the workplace or at home. If we are not looking for an equal return for our actions, even simply giving someone the benefit of the doubt can increase cooperation and promote stronger relationships. It might be humbling to note, especially for those not generous by nature, that even toddlers have been found to readily offer help and resources to those in need!
May your practice of the three pillars of Lent bring you abundant blessings, both physical and spiritual.