Whether fasting is an act of virtue?
Objection 1. It would seem that fasting is
not an act of virtue. For every act of virtue is acceptable to God. But fasting
is not always acceptable to God, according to Isaiah 58:3, "Why have we
fasted and Thou hast not regarded?" Therefore fasting is not an act of
virtue.
Objection 2. Further, no act of virtue
forsakes the mean of virtue. Now fasting forsakes the mean of virtue, which in
the virtue of abstinence takes account of the necessity of supplying the needs
of nature, whereas by fasting something is retrenched therefrom: else those who
do not fast would not have the virtue of abstinence. Therefore fasting is not
an act of virtue.
Objection 3. Further, that which is
competent to all, both good and evil, is not an act of virtue. Now such is
fasting, since every one is fasting before eating. Therefore fasting is not an
act of virtue.
On
the contrary,
It is reckoned together with other virtuous acts (2 Corinthians 6:5-6) where
the Apostle says: "In fasting, in knowledge, in chastity, etc. [Vulgate:
'in chastity, in knowledge']."
I answer that, An act is virtuous through being
directed by reason to some virtuous [honestum] [Cf. 145, 1] good. Now this is
consistent with fasting, because fasting is practiced for a threefold purpose.
First, in order to bridle the lusts of the flesh, wherefore the Apostle says (2
Corinthians 6:5-6): "In fasting, in chastity," since fasting is the
guardian of chastity. For, according to Jerome [Contra Jov. ii.] "Venus is
cold when Ceres and Bacchus are not there," that is to say, lust is cooled
by abstinence in meat and drink. Secondly, we have recourse to fasting in order
that the mind may arise more freely to the contemplation of heavenly things:
hence it is related (Daniel 10) of Daniel that he received a revelation from
God after fasting for three weeks. Thirdly, in order to satisfy for sins:
wherefore it is written (Joel 2:12): "Be converted to Me with all your
heart, in fasting and in weeping and in mourning." The same is declared by
Augustine in a sermon (De orat. et Jejun. [Serm. lxxii (ccxxx, de Tempore)]):
"Fasting cleanses the soul, raises the mind, subjects one's flesh to the
spirit, renders the heart contrite and humble, scatters the clouds of
concupiscence, quenches the fire of lust, kindles the true light of
chastity."
Reply to Objection
1. An act that
is virtuous generically may be rendered vicious by its connection with certain
circumstances. Hence the text goes on to say: "Behold in the day of your
fast your own will is founded," and a little further on (Isaiah 58:4):
"You fast for debates and strife and strike with the fist wickedly."
These words are expounded by Gregory (Pastor. iii, 19) as follows: "The
will indicates joy and the fist anger. On vain then is the flesh restrained if
the mind allowed to drift to inordinate movements be wrecked by vice." And
Augustine says (in the same sermon) that "fasting loves not many words,
deems wealth superfluous, scorns pride, commends humility, helps man to
perceive what is frail and paltry."
Reply to Objection
2. The mean of
virtue is measured not according to quantity but according to right reason, as
stated in Ethic. ii, 6. Now reason judges it expedient, on account of some
special motive, for a man to take less food than would be becoming to him under
ordinary circumstances, for instance in order to avoid sickness, or in order to
perform certain bodily works with greater ease: and much more does reason
direct this to the avoidance of spiritual evils and the pursuit of spiritual
goods. Yet reason does not retrench so much from one's food as to refuse nature
its necessary support: thus Jerome says:* "It matters not whether thou art
a long or a short time in destroying thyself, since to afflict the body
immoderately, whether by excessive lack of nourishment, or by eating or
sleeping too little, is to offer a sacrifice of stolen goods." [The
quotation is from the Corpus of Canon Law (Cap. Non mediocriter, De
Consecrationibus, dist. 5). Gratian there ascribes the quotation to St. Jerome,
but it is not to be found in the saint's works.] In like manner right reason
does not retrench so much from a man's food as to render him incapable of
fulfilling his duty. Hence Jerome says (in the same reference) "Rational
man forfeits his dignity, if he sets fasting before chastity, or
night-watchings before the well-being of his senses."
Reply to Objection
3. The fasting
of nature, in respect of which a man is said to be fasting until he partakes of
food, consists in a pure negation, wherefore it cannot be reckoned a virtuous
act. Such is only the fasting of one who abstains in some measure from food for
a reasonable purpose. Hence the former is called natural fasting [jejunium
jejunii] [Literally the 'fast of fasting']: while the latter is called the
faster's fast, because he fasts for a purpose.
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