To n. 872. - Appendix XVIII. Historical Matters Concerning Fasting and Abstinence

At the end of the second century, St. Irenaeus, in Eusebius, H. E. (P. G., 20, 501), bears witness to the Paschal fast, by which, relying on Luke 5,35, "when the bridegroom shall be taken away from them, they shall fast," Christians were accustomed to observe a complete and continuous fast "on the days on which the bridegroom was taken away," that is, Friday in Parasceve and Holy Saturday; with some extension, many enlarged this to the whole Holy Week, from Monday to the night after Holy Saturday.

Besides, since they did not wish to yield in fervor to the Pharisees, who (cf. Luke, 18, 12) fasted twice in the week, on Monday and Thursday, they themselves, on station days, or Wednesday and Friday, observed a half fast, by which they were refreshed only with bread and water after sunset. Certain more fervent persons began to observe this also on Saturday. This was done regularly, for certain days were excepted. They did not fast in Paschal time, because then the Lord is with us (St. Jerome, cited in Dist. 76, c. 7).

St. Leo the Great (440-461) testifies that at Rome there was a fast for forty days morally so called, referring this usage to the Apostles themselves. Already in the fourth century the Council of Nicaea (325) speaks of Lent. This prepared for Baptism and for absolution, and it included fasts of varying character and duration (it was not daily). In general, this fast consisted in a single meal, from which meat, eggs, milk foods, and wine were excluded.

St. Leo the Great also testifies for us to a spring fast in Lent, a summer fast at Pentecost, an autumn fast in the month of September, and a winter fast in the tenth month (Dist. 76, c. 6). First three times in the year, then four times, that fast was strictly prescribed (cf. Decree of Gratian, D. 76, c. 1).

They fasted also on the vigils of the principal feasts.

In the seventh century the number of forty days was completed in place of thirty-six, by which it was judged that as it were tithes of the year were offered to God (Cassian, Collat., 21, c. 24, 25).

Down to the twelfth century, he who ate before Vespers was not considered to fast. Wherefore, so that his officials could dine at a suitable time, Charlemagne permitted Vespers to be celebrated earlier in Lent, so that one could already eat at the second hour. Then many began to eat at the ninth hour (or the third after midday), which St. Thomas demonstrates to be just. From this came the Flemish name: noenmaal. At the end of the thirteenth century, supper was placed at the sixth hour (midday). Yet so that they could defer eating until after Vespers, Vespers were anticipated.

From the sixteenth century many mitigations were introduced.

From the seventh century, the Rule of the Master testifies that it was permitted to take some liquid around evening. In the thirteenth century drink outside meals is permitted. St. Thomas, 2, 2, q. 147, art. 6, ad 2, allows electuaries to be added. This becomes general usage in the fourteenth century. Thus, at the end of the Middle Ages, a certain refection from herbs and fruits was permitted, during which the Conferences of Cassian were read, whence it was called by the name Collation.

Fish were introduced by usage; the scholastic doctors admitted this usage (2, 2, q. 147, art. 8, ad 2).

The permission of drink and the doctrine of St. Thomas concerning electuaries led to a little morsel, which was formally permitted in the response of the Sacred Penitentiary for the Canadian region, November 21, 1843.

Down to Benedict XIV, a probable opinion joined the two precepts of abstinence from meats and fasting inseparably, so that when one ceased, the other ceased. Then he himself, in the encyclical letter Non ambigimus, May 31, 1741, for those dispensed in the eating of meats, confirmed the obligation of one meal, and besides decreed that meats and fish should not be set out together as dishes; which he prohibited under grave sin.

The sanction was sometimes very severe. A Capitulary of Charlemagne punishes with death him who should eat meat through holy Lent.

For a long time it was doubted concerning the age at which the obligation began. The opinion of St. Thomas prevailed, who placed the beginning at the end of the third seven-year period (2, 2, q. 147, art. 4).

Workers formerly were not simply dispensed. Eugene IV dispensed them from fasting around the year 1440.

Among the Greeks abstinence must be observed at least for 180 days in the year. On fast days this abstinence imposes xerophagy, which prohibits meat, fish, eggs, milk foods, oil, and wine. Less rigorous abstinence prohibits meat, eggs, and milk foods, and sometimes fish. Monks never use meats; and, except for a few days, they are bound to xerophagy.