Summa Theologica Part III (Secunda Secundae) Part 212

Objection 1: It would seem that the times for the Church fast are unfittingly appointed. For we read (Matt. 4) that Christ began to fast immediately after being baptized. Now we ought to imitate Christ, according to 1 Cor. 4:16, "Be ye followers of me, as I also am of Christ." Therefore we ought to fast immediately after the Epiphany when Christ's baptism is celebrated.

Obj. 2: Further, it is unlawful in the New Law to observe the ceremonies of the Old Law. Now it belongs to the solemnities of the Old Law to fast in certain particular months: for it is written (Zech. 8:19): "The fast of the fourth month and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Judah, joy and gladness and great solemnities."

Therefore the fast of certain months, which are called Ember days, are unfittingly kept in the Church.

Obj. 3: Further, according to Augustine (De Consensu Evang. ii, 27), just as there is a fast "of sorrow," so is there a fast "of joy." Now it is most becoming that the faithful should rejoice spiritually in Christ's Resurrection. Therefore during the five weeks which the Church solemnizes on account of Christ's Resurrection, and on Sundays which commemorate the Resurrection, fasts ought to be appointed.

_On the contrary,_ stands the general custom of the Church.

_I answer that,_ As stated above (AA. 1, 3), fasting is directed to two things, the deletion of sin, and the raising of the mind to heavenly things. Wherefore fasting ought to be appointed specially for those times, when it behooves man to be cleansed from sin, and the minds of the faithful to be raised to G.o.d by devotion: and these things are particularly requisite before the feast of Easter, when sins are loosed by baptism, which is solemnly conferred on Easter-eve, on which day our Lord's burial is commemorated, because "we are buried together with Christ by baptism unto death" (Rom.

6:4). Moreover at the Easter festival the mind of man ought to be devoutly raised to the glory of eternity, which Christ restored by rising from the dead, and so the Church ordered a fast to be observed immediately before the Paschal feast; and for the same reason, on the eve of the chief festivals, because it is then that one ought to make ready to keep the coming feast devoutly. Again it is the custom in the Church for Holy Orders to be conferred every quarter of the year (in sign whereof our Lord fed four thousand men with seven loaves, which signify the New Testament year as Jerome says [*Comment. in Marc. viii]): and then both the ordainer, and the candidates for ordination, and even the whole people, for whose good they are ordained, need to fast in order to make themselves ready for the ordination. Hence it is related (Luke 6:12) that before choosing His disciples our Lord "went out into a mountain to pray": and Ambrose [*Exposit. in Luc.] commenting on these words says: "What shouldst thou do, when thou desirest to undertake some pious work, since Christ prayed before sending His apostles?"

With regard to the forty day's fast, according to Gregory (Hom. xvi in Evang.) there are three reasons for the number. First, "because the power of the Decalogue is accomplished in the four books of the Holy Gospels: since forty is the product of ten multiplied by four."

Or "because we are composed of four elements in this mortal body through whose l.u.s.ts we transgress the Lord's commandments which are delivered to us in the Decalogue. Wherefore it is fitting we should punish that same body forty times. Or, because, just as under the Law it was commanded that t.i.thes should be paid of things, so we strive to pay G.o.d a t.i.the of days, for since a year is composed of three hundred and sixty-six days, by punishing ourselves for thirty-six days" (namely, the fasting days during the six weeks of Lent) "we pay G.o.d a t.i.the of our year." According to Augustine (De Doctr. Christ.

ii, 16) a fourth reason may be added. For the Creator is the _Trinity,_ Father, Son, and Holy Ghost: while the number _three_ refers to the invisible creature, since we are commanded to love G.o.d, with our whole heart, with our whole soul, and with our whole mind: and the number _four_ refers to the visible creature, by reason of heat, cold, wet and dry. Thus the number _ten_ [*Ten is the sum of three, three, and four] signifies all things, and if this be multiplied by four which refers to the body whereby we make use of things, we have the number forty.

Each fast of the Ember days is composed of three days, on account of the number of months in each season: or on account of the number of Holy orders which are conferred at these times.

Reply Obj. 1: Christ needed not baptism for His own sake, but in order to commend baptism to us. Wherefore it was competent for Him to fast, not before, but after His baptism, in order to invite us to fast before our baptism.

Reply Obj. 2: The Church keeps the Ember fasts, neither at the very same time as the Jews, nor for the same reasons. For they fasted in July, which is the fourth month from April (which they count as the first), because it was then that Moses coming down from Mount Sinai broke the tables of the Law (Ex. 32), and that, according to Jer.

39:2, "the walls of the city were first broken through." In the fifth month, which we call August, they fasted because they were commanded not to go up on to the mountain, when the people had rebelled on account of the spies (Num. 14): also in this month the temple of Jerusalem was burnt down by Nabuchodonosor (Jer. 52) and afterwards by t.i.tus. In the seventh month which we call October, G.o.dolias was slain, and the remnants of the people were dispersed (Jer. 51). In the tenth month, which we call January, the people who were with Ezechiel in captivity heard of the destruction of the temple (Ezech.

4).

Reply Obj. 3: The "fasting of joy" proceeds from the instigation of the Holy Ghost Who is the Spirit of liberty, wherefore this fasting should not be a matter of precept. Accordingly the fasts appointed by the commandment of the Church are rather "fasts of sorrow" which are inconsistent with days of joy. For this reason fasting is not ordered by the Church during the whole of the Paschal season, nor on Sundays: and if anyone were to fast at these times in contradiction to the custom of Christian people, which as Augustine declares (Ep. x.x.xvi) "is to be considered as law," or even through some erroneous opinion (thus the Manichees fast, because they deem such fasting to be of obligation)--he would not be free from sin. Nevertheless fasting considered in itself is commendable at all times; thus Jerome wrote (Ad Lucin., Ep. lxxi): "Would that we might fast always."

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SIXTH ARTICLE [II-II, Q. 147, Art. 6]

Whether It Is Requisite for Fasting That One Eat but Once?

Objection 1: It would seem that it is not requisite for fasting that one eat but once. For, as stated above (A. 2), fasting is an act of the virtue of abstinence, which observes due quant.i.ty of food not less than the number of meals. Now the quant.i.ty of food is not limited for those who fast. Therefore neither should the number of meals be limited.

Obj. 2: Further, Just as man is nourished by meat, so is he by drink: wherefore drink breaks the fast, and for this reason we cannot receive the Eucharist after drinking. Now we are not forbidden to drink at various hours of the day. Therefore those who fast should not be forbidden to eat several times.

Obj. 3: Further, digestives are a kind of food: and yet many take them on fasting days after eating. Therefore it is not essential to fasting to take only one meal.

_On the contrary,_ stands the common custom of the Christian people.

_I answer that,_ Fasting is inst.i.tuted by the Church in order to bridle concupiscence, yet so as to safeguard nature. Now only one meal is seemingly sufficient for this purpose, since thereby man is able to satisfy nature; and yet he withdraws something from concupiscence by minimizing the number of meals. Therefore it is appointed by the Church, in her moderation, that those who fast should take one meal in the day.

Reply Obj. 1: It was not possible to fix the same quant.i.ty of food for all, on account of the various bodily temperaments, the result being that one person needs more, and another less food: whereas, for the most part, all are able to satisfy nature by only one meal.

Reply Obj. 2: Fasting is of two kinds [*Cf. A. 1, ad 3]. One is the natural fast, which is requisite for receiving the Eucharist. This is broken by any kind of drink, even of water, after which it is not lawful to receive the Eucharist. The fast of the Church is another kind and is called the "fasting of the faster," and this is not broken save by such things as the Church intended to forbid in inst.i.tuting the fast. Now the Church does not intend to command abstinence from drink, for this is taken more for bodily refreshment, and digestion of the food consumed, although it nourishes somewhat.

It is, however, possible to sin and lose the merit of fasting, by partaking of too much drink: as also by eating immoderately at one meal.

Reply Obj. 3: Although digestives nourish somewhat they are not taken chiefly for nourishment, but for digestion. Hence one does not break one's fast by taking them or any other medicines, unless one were to take digestives, with a fraudulent intention, in great quant.i.ty and by way of food.

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SEVENTH ARTICLE [II-II, Q. 147, Art. 7]

Whether the Ninth Hour Is Suitably Fixed for the Faster's Meal?

Objection 1: It would seem that the ninth hour is not suitably fixed for the faster's meal. For the state of the New Law is more perfect than the state of the Old Law. Now in the Old Testament they fasted until evening, for it is written (Lev. 23:32): "It is a sabbath ...

you shall afflict your souls," and then the text continues: "From evening until evening you shall celebrate your sabbaths." Much more therefore under the New Testament should the fast be ordered until the evening.

Obj. 2: Further, the fast ordered by the Church is binding on all.

But all are not able to know exactly the ninth hour. Therefore it seems that the fixing of the ninth hour should not form part of the commandment to fast.

Obj. 3: Further, fasting is an act of the virtue of abstinence, as stated above (A. 2). Now the mean of moral virtue does not apply in the same way to all, since what is much for one is little for another, as stated in _Ethic._ ii, 6. Therefore the ninth hour should not be fixed for those who fast.

_On the contrary,_ The Council of Chalons [*The quotation is from the Capitularies (Cap. 39) of Theodulf, bishop of Orleans (760-821) and is said to be found in the Corpus Juris, Cap. Solent, dist. 1, De Consecratione] says: "During Lent those are by no means to be credited with fasting who eat before the celebration of the office of Vespers," which in the Lenten season is said after the ninth hour.

Therefore we ought to fast until the ninth hour.

_I answer that,_ As stated above (AA. 1, 3, 5), fasting is directed to the deletion and prevention of sin. Hence it ought to add something to the common custom, yet so as not to be a heavy burden to nature. Now the right and common custom is for men to eat about the sixth hour: both because digestion is seemingly finished (the natural heat being withdrawn inwardly at night-time on account of the surrounding cold of the night), and the humor spread about through the limbs (to which result the heat of the day conduces until the sun has reached its zenith), and again because it is then chiefly that the nature of the human body needs a.s.sistance against the external heat that is in the air, lest the humors be parched within. Hence, in order that those who fast may feel some pain in satisfaction for their sins, the ninth hour is suitably fixed for their meal.

Moreover, this hour agrees with the mystery of Christ's Pa.s.sion, which was brought to a close at the ninth hour, when "bowing His head, He gave up the ghost" (John 19:30): because those who fast by punishing their flesh, are conformed to the Pa.s.sion of Christ, according to Gal. 5:24, "They that are Christ's, have crucified their flesh with the vices and concupiscences."

Reply Obj. 1: The state of the Old Testament is compared to the night, while the state of the New Testament is compared to the day, according to Rom. 13:12, "The night is pa.s.sed and the day is at hand." Therefore in the Old Testament they fasted until night, but not in the New Testament.

Reply Obj. 2: Fasting requires a fixed hour based, not on a strict calculation, but on a rough estimate: for it suffices that it be about the ninth hour, and this is easy for anyone to ascertain.

Reply Obj. 3: A little more or a little less cannot do much harm. Now it is not a long s.p.a.ce of time from the sixth hour at which men for the most part are wont to eat, until the ninth hour, which is fixed for those who fast. Wherefore the fixing of such a time cannot do much harm to anyone, whatever his circ.u.mstances may be. If however this were to prove a heavy burden to a man on account of sickness, age, or some similar reason, he should be dispensed from fasting, or be allowed to forestall the hour by a little.

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EIGHTH ARTICLE [II-II, Q. 147, Art. 8]

Whether It Is Fitting That Those Who Fast Should Be Bidden to Abstain from Flesh Meat, Eggs, and Milk Foods?

Objection 1: It would seem unfitting that those who fast should be bidden to abstain from flesh meat, eggs, and milk foods. For it has been stated above (A. 6) that fasting was inst.i.tuted as a curb on the concupiscence of the flesh. Now concupiscence is kindled by drinking wine more than by eating flesh; according to Prov. 20:1, "Wine is a luxurious thing," and Eph. 5:18, "Be not drunk with wine, wherein is luxury." Since then those who fast are not forbidden to drink wine, it seems that they should not be forbidden to eat flesh meat.

Obj. 2: Further, some fish are as delectable to eat as the flesh of certain animals. Now "concupiscence is desire of the delectable," as stated above (I-II, Q. 30, A. 1). Therefore since fasting which was inst.i.tuted in order to bridle concupiscence does not exclude the eating of fish, neither should it exclude the eating of flesh meat.

Obj. 3: Further, on certain fasting days people make use of eggs and cheese. Therefore one can likewise make use of them during the Lenten fast.

_On the contrary,_ stands the common custom of the faithful.

_I answer that,_ As stated above (A. 6), fasting was inst.i.tuted by the Church in order to bridle the concupiscences of the flesh, which regard pleasures of touch in connection with food and s.e.x. Wherefore the Church forbade those who fast to partake of those foods which both afford most pleasure to the palate, and besides are a very great incentive to l.u.s.t. Such are the flesh of animals that take their rest on the earth, and of those that breathe the air and their products, such as milk from those that walk on the earth, and eggs from birds.

For, since such like animals are more like man in body, they afford greater pleasure as food, and greater nourishment to the human body, so that from their consumption there results a greater surplus available for seminal matter, which when abundant becomes a great incentive to l.u.s.t. Hence the Church has bidden those who fast to abstain especially from these foods.

Reply Obj. 1: Three things concur in the act of procreation, namely, heat, spirit [*Cf. P. I., Q. 118, A. 1, ad 3], and humor. Wine and other things that heat the body conduce especially to heat: flatulent foods seemingly cooperate in the production of the vital spirit: but it is chiefly the use of flesh meat which is most productive of nourishment, that conduces to the production of humor. Now the alteration occasioned by heat, and the increase in vital spirits are of short duration, whereas the substance of the humor remains a long time. Hence those who fast are forbidden the use of flesh meat rather than of wine or vegetables which are flatulent foods.

Reply Obj. 2: In the inst.i.tution of fasting, the Church takes account of the more common occurrences. Now, generally speaking, eating flesh meat affords more pleasure than eating fish, although this is not always the case. Hence the Church forbade those who fast to eat flesh meat, rather than to eat fish.

Reply Obj. 3: Eggs and milk foods are forbidden to those who fast, for as much as they originate from animals that provide us with flesh: wherefore the prohibition of flesh meat takes precedence of the prohibition of eggs and milk foods. Again the Lenten fast is the most solemn of all, both because it is kept in imitation of Christ, and because it disposes us to celebrate devoutly the mysteries of our redemption. For this reason the eating of flesh meat is forbidden in every fast, while the Lenten fast lays a general prohibition even on eggs and milk foods. As to the use of the latter things in other fasts the custom varies among different people, and each person is bound to conform to that custom which is in vogue with those among whom he is dwelling. Hence Jerome says [*Augustine, De Lib. Arb. iii, 18; cf. De Nat. et Grat. lxvii]: "Let each province keep to its own practice, and look upon the commands of the elders as though they were the laws of the apostles."

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QUESTION 148

OF GLUTTONY (In Six Articles)