§ 1. On Abstinence to Be Observed on Days of Fast

1223. PRINCIPLES. I. The Church, on each day of fast, forbids the use of meat. It is established from universal custom, whose fittingness St. Thomas thus expresses (2. 2, q. 147, a. 8): "Fast was instituted by the Church for repressing the concupiscences of the flesh; and therefore the Church forbade to those fasting those foods which in eating especially provoke man to venereal things. Of this kind are the meats of animals born on the earth and breathing..."

1. By the name MEAT, understand not only the substance of animals, but also blood, fat, and lard, extract of meat, indeed even broth expressed from meat.⁰¹ But they are not to be disturbed, as the S. Poenit. declared, 17 Nov. 1897, who on days of abstinence use oil in which meat has already been cooked.

Animal fat, although it is to be reduced to the notion of meat, is nevertheless permitted under the notion of condiment (S. Off., 1 May 1889). Little pieces of lard similarly can be eaten if they continue to be part of a condiment (S. Poenit., 17 Nov. 1897); but they are prohibited if they are taken separately (Ami du Cl., 1914, p. 281).

Peptones, which are nothing other than the nutritive parts of nitrogenous foods (especially meats), made digestible by chemical process, seem, if they proceed from meats, to be comprehended under the name of meat (cf. Antonelli, II, 868, against Genicot, I, 442). As regards the condiment of broth invented by Maggi, it is not established that it is made from meat.

2. But by the name of meat which is forbidden, do not understand the substance of animals which are rather recalled to the genus of FISHES (H. Ap., XII, 2).

For discerning whether animals are to be recalled to the genus of fishes, "more attention must be given to the common estimation of the faithful and the judgment of physicians, if they regard them as meats or fishes" (III, 1011). But common estimation in our times establishes a GENERAL RULE: animals of warm blood are prohibited, but animals of cold blood are permitted on days of abstinence and fast. Yet experts add that, if in some region commonly certain animals of warm blood are recalled to the genus of fishes, one must stand by this estimation, although per se the eating of them would be prohibited.

In doubt whether the food set before you is meat or not, you can eat from it; because the law of abstinence is a prohibiting law, and until the prohibition is established, it does not bind your liberty (H. Ap., XII, 2). Cf. n. 46 and 55.

From these things you conclude: a) Prohibited animals (because they have warm blood) are: mammals, or mammifers, oxen, sheep, goats, etc. Likewise beavers or castors, otters, seals, walruses; yet these, if custom is present, can be permitted. All birds, even coots, wild ducks, aquatic or sea crows. But with custom and common estimation standing in some region, those birds are not prohibited. The eating of coots is read to have been conceded to the Fathers Minims by grace.

b) Animals conceded (because their blood is cold) are: all fishes; other animals, as reptiles, frogs, tortoises, snails, shells, oysters, crabs, lobsters, etc. Cf. Antonelli, II, n. 867 ff.

1224. II. In the time of Lent, besides meat, eggs and milk-foods are prohibited (even under grave matter). By the name milk-foods are understood milk, butter, cheese: namely all those things which draw their origin from flesh. It is established from the practice of the Church, and from proposition 32 condemned by Alexander VII: "It is not evident that the custom of not eating eggs and milk-foods in Lent obliges." Except Germany and northern regions, in which, by force of custom or of an always renewed dispensation, that law has become obsolete (III, 1029, 3).

It was said: in the time of Lent, namely on account of the greater solemnity of the fast. Whence: 1. This obligation does not comprehend other days of fast through the year; because it cannot be proved by common Right. Yet if somewhere (as at Rome) such a custom or special law has force, it must be observed under grave matter, since the matter is grave per se. 2. By common Right, it comprehends all Lenten days, even Sundays, because they are not exempted from the law of abstinence (III, 1007 and 1009, dub. 3). But see the things to be said n. 1242.

Note. a) In Italy abstinence from all those things which draw origin from flesh (namely milk, butter, cheese, eggs, and condiments from any animal fat whatever) is to be observed only on Friday of the Four Times in Lent, on Friday in Parasceve, on the vigils of the Assumption of the B. V. M. and of the Nativity of Our Lord Jesus Christ (S. Off., 7 Sept. 1906, n. 2). See below n. 1247.

b) But if meats, eggs, and milk-foods are considered in relation to one another, it must be said that eggs and milk-foods are equated, so that one dispensed in one is also dispensed in the other; but meats and milk-foods are not equated, but stand as greater to lesser, as will be plain below n. 1242.

c) The use of margarine is licit when butter is permitted (S. Off., 6 Sept. 1899).

1225. Questions. QUAER. 1. Whether, in Lent, it is licit to eat breads made with EGGS, or any food seasoned with EGGS?

Resp. Negatively, because the substance of eggs is not lost from the fact that they are mixed with flour or applied as condiment. The Response of S. Poenit., 17 Nov. 1897, agrees, where it was declared that condiment from eggs, when eggs are prohibited, is not licit.

QUAER. 2. What matter is judged grave in violation of fast or abstinence?

Resp. 1. As regards MEATS. St. Alphonsus with the Salmanticenses thinks the eighth part of an ounce (3 1/2 gr.) is grave matter. More recent Authors generally state that he commits grave sin who would exceed two ounces (60 gr.). The reason is that in this matter only that is called grave which notably nourishes. Indeed they say that a greater quantity is required if not meat properly so called, but something which proceeds from meat, is eaten.

2. As regards EGGS and MILK-FOODS. Authors always required, for grave matter, a greater quantity than for meat. More recent authors think grave matter is present if someone eats 3-4 ounces (90-120 gr.). Cf. St. Alph., III, 1029 and 1009, fin.; H. Ap., XII, 20; Lehmkuhl, I, 1450, 1466; Noldin, II, 674, 677; Berardi, Theol. mor. (1905), IV, n. 45.

3. As regards ESURIAL FOODS. Berardi says (l. c.) that four ounces constitute grave matter; because those foods nourish less than the aforesaid.

Note. The Roman ounce (about which it is here a question) is equivalent to 29 grams and 20 hundredths of the new weight; but the pound (of 12 ounces) to 350 grams. The German ounce exceeds the Roman ounce in weight.