Articulus 3 Article 3 Utrum ieiunium sit in praecepto Whether fasting is a matter of precept? Ad tertium sic proceditur. Videtur quod ieiunium non sit in praecepto. Praecepta enim non dantur de operibus supererogationum, quae cadunt sub consilio. Sed ieiunium est opus supererogationis, alioquin, ubique et semper aequaliter esse observandum. Ergo ieiunium non cadit sub praecepto. Objection 1: It would seem that fasting is not a matter of precept. For precepts are not given about works of supererogation which are a matter of counsel. Now fasting is a work of supererogation: else it would have to be equally observed at all places and times. Therefore fasting is not a matter of precept. Praeterea, quicumque transgreditur praeceptum peccat mortaliter. Si ergo ieiunium esset in praecepto, omnes non ieiunantes mortaliter peccarent. Per quod videretur magnus laqueus hominibus esse iniectus. Obj. 2: Further, whoever infringes a precept commits a mortal sin. Therefore if fasting were a matter of precept, all who do not fast would sin mortally, and a widespreading snare would be laid for men. Praeterea, Augustinus dicit, in libro de vera Relig., quod ab ipsa Dei sapientia, homine assumpto, a quo in libertatem vocati sumus, pauca sacramenta saluberrima constituta sunt, quae societatem Christiani populi, hoc est sub uno Deo liberae multitudinis, continerent. Sed non minus videtur libertas populi Christiani impediri per multitudinem observantiarum quam per multitudinem sacramentorum, dicit enim Augustinus, in libro ad inquisitiones Ianuarii, quod quidam ipsam religionem nostram, quam manifestissimis et paucissimis celebrationum sacramentis Dei misericordia voluit esse liberam, servilibus premunt oneribus. Ergo videtur quod non debuit per Ecclesiam ieiunium sub praecepto institui. Obj. 3: Further, Augustine says (De Vera Relig. 17) that the Wisdom of God having taken human nature, and called us to a state of freedom, instituted a few most salutary sacraments whereby the community of the Christian people, that is, of the free multitude, should be bound together in subjection to one God. Now the liberty of the Christian people seems to be hindered by a great number of observances no less than by a great number of sacraments. For Augustine says (Ad inquis. Januar., Ep. lv) that whereas God in His mercy wished our religion to be distinguished by its freedom and the evidence and small number of its solemn sacraments, some people render it oppressive with slavish burdens. Therefore it seems that the Church should not have made fasting a matter of precept. Sed contra est quod Hieronymus, ad Lucinum, dicit, de ieiuniis loquens, unaquaeque provincia abundet in suo sensu, et praecepta maiorum leges apostolicas arbitretur. Ergo ieiunium est in praecepto. On the contrary, Jerome (Ad Lucin., Ep. lxxi) speaking of fasting says: Let each province keep to its own practice, and look upon the commands of the elders as though they were laws of the apostles. Therefore fasting is a matter of precept. Respondeo dicendum quod sicut ad saeculares principes pertinet praecepta legalia, iuris naturalis determinativa, tradere de his quae pertinent ad utilitatem communem in temporalibus rebus; ita etiam ad praelatos ecclesiasticos pertinet ea statutis praecipere quae ad utilitatem communem fidelium pertinent in spiritualibus bonis. I answer that, Just as it belongs to the secular authority to make legal precepts which apply the natural law to matters of common weal in temporal affairs, so it belongs to ecclesiastical superiors to prescribe by statute those things that concern the common weal of the faithful in spiritual goods. Dictum est autem quod ieiunium utile est et ad deletionem et cohibitionem culpae, et ad elevationem mentis in spiritualia. Unusquisque autem ex naturali ratione tenetur tantum ieiuniis uti quantum sibi necessarium est ad praedicta. Et ideo ieiunium in communi cadit sub praecepto legis naturae. Sed determinatio temporis et modi ieiunandi secundum convenientiam et utilitatem populi Christiani, cadit sub praecepto iuris positivi quod est a praelatis Ecclesiae institutum. Et hoc est ieiunium Ecclesiae, aliud, naturae. Now it has been stated above (A. 1) that fasting is useful as atoning for and preventing sin, and as raising the mind to spiritual things. And everyone is bound by the natural dictate of reason to practice fasting as far as it is necessary for these purposes. Wherefore fasting in general is a matter of precept of the natural law, while the fixing of the time and manner of fasting as becoming and profitable to the Christian people, is a matter of precept of positive law established by ecclesiastical authority: the latter is the Church fast, the former is the fast prescribed by nature. Ad primum ergo dicendum quod ieiunium, secundum se consideratum, non nominat aliquid eligibile, sed quiddam poenale. Redditur autem eligibile secundum quod est utile ad finem aliquem. Et ideo, absolute consideratum, non est de necessitate praecepti, sed est de necessitate praecepti unicuique tali remedio indigenti. Et quia multitudo hominum ut plurimum indiget tali remedio, tum quia in multis omnes offendimus, ut dicitur Iac. III; tum etiam quia caro concupiscit adversus spiritum, ut dicitur Galat. V, conveniens fuit ut Ecclesia aliqua ieiunia statueret communiter ab omnibus observanda, non quasi praecepto subiiciens id quod simpliciter ad supererogationem pertinet, sed quasi in speciali determinans id quod est necessarium in communi. Reply Obj. 1: Fasting considered in itself denotes something not eligible but penal: yet it becomes eligible insofar as it is useful to some end. Wherefore considered absolutely it is not binding under precept, but it is binding under precept to each one that stands in need of such a remedy. And since men, for the most part, need this remedy, both because in many things we all offend (Jas 3:2), and because the flesh lusteth against the spirit (Gal 5:17), it was fitting that the Church should appoint certain fasts to be kept by all in common. In doing this the Church does not make a precept of a matter of supererogation, but particularizes in detail that which is of general obligation. Ad secundum dicendum quod praecepta quae per modum communis statuti proponuntur, non eodem modo obligant omnes, sed secundum quod requiritur ad finem quem legislator intendit. Cuius auctoritatem si aliquis transgrediendo statutum contemnat; vel hoc modo transgrediatur quod impediatur finis quem intendit, peccat mortaliter talis transgressor. Si autem ex aliqua rationabili causa quis statutum non servet, praecipue in casu in quo etiam, si legislator adesset, non decerneret esse servandum, talis transgressio non constituit peccatum mortale. Et inde est quod non omnes qui omnino non servant ieiunia Ecclesiae, mortaliter peccant. Reply Obj. 2: Those commandments which are given under the form of a general precept, do not bind all persons in the same way, but subject to the requirements of the end intended by the lawgiver. It will be a mortal sin to disobey a commandment through contempt of the lawgiver’s authority, or to disobey it in such a way as to frustrate the end intended by him: but it is not a mortal sin if one fails to keep a commandment, when there is a reasonable motive, and especially if the lawgiver would not insist on its observance if he were present. Hence it is that not all, who do not keep the fasts of the Church, sin mortally. Ad tertium dicendum quod Augustinus ibi loquitur de his quae neque sanctarum Scripturarum auctoritatibus continentur, nec in Conciliis episcoporum statuta inveniuntur, nec consuetudine universalis Ecclesiae roborata sunt. Ieiunia vero quae sunt in praecepto, sunt in Conciliis episcoporum statuta, et consuetudine universalis Ecclesiae roborata. Nec sunt contra libertatem populi fidelis, sed magis sunt utilia ad impediendum servitutem peccati, quae repugnat libertati spirituali; de qua dicitur, Galat. V, vos autem, fratres, in libertatem vocati estis, tantum, ne libertatem detis in occasionem carnis. Reply Obj. 3: Augustine is speaking there of those things that are neither contained in the authorities of Holy Scripture, nor found among the ordinances of bishops in council, nor sanctioned by the custom of the universal Church. On the other hand, the fasts that are of obligation are appointed by the councils of bishops and are sanctioned by the custom of the universal Church. Nor are they opposed to the freedom of the faithful, rather are they of use in hindering the slavery of sin, which is opposed to spiritual freedom, of which it is written (Gal 5:13): You, brethren, have been called unto liberty; only make not liberty an occasion to the flesh. Articulus 4 Article 4 Utrum omnes ad ieiunia Ecclesiae teneantur Whether all are bound to keep the fasts of the Church? Ad quartum sic proceditur. Videtur quod omnes ad ieiunia Ecclesiae teneantur. Praecepta enim Ecclesiae obligant sicut Dei praecepta, secundum illud Lucae X, qui vos audit, me audit. Sed ad praecepta Dei servanda omnes tenentur. Ergo similiter omnes tenentur ad servanda ieiunia quae sunt ab Ecclesia instituta. Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Luke 10:16, He that heareth you heareth Me. Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church. Praeterea, maxime videntur excusari pueri a ieiunio, propter aetatem. Sed pueri non excusantur, dicitur enim Ioel II, sanctificate ieiunium. Et postea sequitur, congregate parvulos et sugentes ubera, ergo multo magis omnes alii ad ieiunia tenentur. Obj. 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): Sanctify a fast, and further on (Joel 2:16): Gather together the little ones, and them that suck the breasts. Much more therefore are all others bound to keep the fasts. Praeterea, spiritualia sunt temporalibus praeferenda, et necessaria non necessariis. Sed opera corporalia ordinantur ad lucrum temporale, peregrinatio etiam, etsi ad spiritualia ordinetur, non est necessitatis. Cum ergo ieiunium ordinetur ad spiritualem utilitatem, et necessitatem habeat ex statuto Ecclesiae, videtur quod non sint ieiunia Ecclesiae praetermittenda propter peregrinationem vel corporalia opera. Obj. 3: Further, spiritual things should be preferred to temporal, and necessary things to those that are not necessary. Now bodily works are directed to temporal gain; and pilgrimages, though directed to spiritual things, are not a matter of necessity. Therefore, since fasting is directed to a spiritual gain, and is made a necessary thing by the commandment of the Church, it seems that the fasts of the Church ought not to be omitted on account of a pilgrimage, or bodily works. Praeterea, magis est aliquid faciendum ex propria voluntate quam ex necessitate, ut patet per apostolum, II ad Cor. IX. Sed pauperes solent ex necessitate ieiunare, propter defectum alimentorum. Ergo multo magis debent ex propria voluntate ieiunare. Obj. 4: Further, it is better to do a thing willingly than through necessity, as stated in 2 Cor. 9:7. Now the poor are wont to fast through necessity, owing to lack of food. Much more therefore ought they to fast willingly. Sed contra, videtur quod nullus iustus teneatur ieiunare. Praecepta enim Ecclesiae non obligant contra doctrinam Christi. Sed dominus dixit, Lucae V, quod non possunt filii sponsi ieiunare quandiu cum ipsis est sponsus. Est autem cum omnibus iustis, spiritualiter eos inhabitans, unde dominus dicit, Matth. ult., ecce, ego vobiscum sum usque ad consummationem saeculi. Ergo iusti ex statuto Ecclesiae non obligantur ad ieiunandum. On the contrary, It seems that no righteous man is bound to fast. For the commandments of the Church are not binding in opposition to Christ’s teaching. But our Lord said (Luke 5:34) that the children of the bridegroom cannot fast whilst the bridegroom is with them. Now He is with all the righteous by dwelling in them in a special manner, wherefore our Lord said (Matt 28:20): Behold I am with you . . . even to the consummation of the world. Therefore the righteous are not bound by the commandment of the Church to fast. Respondeo dicendum quod, sicut supra dictum est, statuta communia proponuntur secundum quod multitudini conveniunt. Et ideo legislator in eis statuendis attendit id quod communiter et in pluribus accidit. Si quid autem ex speciali causa in aliquo inveniatur quod observantiae statuti repugnet, non intendit talem legislator, ad statuti observantiam obligare. In quo tamen est distinctio adhibenda. Nam si causa sit evidens, per seipsum licite potest homo statuti observantiam praeterire, praesertim consuetudine interveniente; vel si non posset de facili recursus ad superiorem haberi. Si vero causa sit dubia, debet aliquis ad superiorem recurrere qui habet potestatem in talibus dispensandi. Et hoc est observandum in ieiuniis ab Ecclesia institutis, ad quae omnes communiter obligantur, nisi in eis fuerit aliquod speciale impedimentum. I answer that, As stated above (I-II, Q. 90, A. 2; Q. 98, AA. 2, 6), general precepts are framed according to the requirements of the many. Wherefore in making such precepts the lawgiver considers what happens generally and for the most part, and he does not intend the precept to be binding on a person in whom for some special reason there is something incompatible with observance of the precept. Yet discretion must be brought to bear on the point. For if the reason be evident, it is lawful for a man to use his own judgment in omitting to fulfill the precept, especially if custom be in his favor, or if it be difficult for him to have recourse to superior authority. On the other hand, if the reason be doubtful, one should have recourse to the superior who has power to grant a dispensation in such cases. And this must be done in the fasts appointed by the Church, to which all are bound in general, unless there be some special obstacle to this observance. Ad primum ergo dicendum quod praecepta Dei sunt praecepta iuris naturalis, quae secundum se sunt de necessitate salutis. Sed statuta Ecclesiae sunt de his quae non per se sunt de necessitate salutis, sed solum ex institutione Ecclesiae. Et ideo possunt esse aliqua impedimenta propter quae aliqui ad observanda ieiunia huiusmodi non tenentur. Reply Obj. 1: The commandments of God are precepts of the natural law, which are, of themselves, necessary for salvation. But the commandments of the Church are about matters which are necessary for salvation, not of themselves, but only through the ordinance of the Church. Hence there may be certain obstacles on account of which certain persons are not bound to keep the fasts in question. Ad secundum dicendum quod in pueris est maxime evidens causa non ieiunandi, tum propter debilitatem naturae, ex qua provenit quod indigent frequenti cibo, et non multo simul assumpto; tum etiam quia indigent multo nutrimento propter necessitatem augmenti, quod fit de residuo alimenti. Et ideo quandiu sunt in statu augmenti, quod est ut in pluribus usque ad finem tertii septennii, non tenentur ad ecclesiastica ieiunia observanda. Conveniens tamen est ut etiam in hoc tempore se ad ieiunandum exerceant, plus vel minus, secundum modum suae aetatis. Quandoque tamen, magna tribulatione imminente, in signum poenitentiae arctioris, etiam pueris ieiunia indicuntur, sicut etiam de iumentis legitur Ionae III, homines et iumenta non gustent quidquam, nec aquam bibant. Reply Obj. 2: In children there is a most evident reason for not fasting, both on account of their natural weakness, owing to which they need to take food frequently, and not much at a time, and because they need much nourishment owing to the demands of growth, which results from the residuum of nourishment. Wherefore as long as the stage of growth lasts, which as a rule lasts until they have completed the third period of seven years, they are not bound to keep the Church fasts: and yet it is fitting that even during that time they should exercise themselves in fasting, more or less, in accordance with their age. Nevertheless when some great calamity threatens, even children are commanded to fast, in sign of more severe penance, according to Jonah 3:7, Let neither men nor beasts . . . taste anything . . . nor drink water. Ad tertium dicendum quod circa peregrinos et operarios distinguendum videtur. Quia si peregrinatio et operis labor commode differri possit aut diminui, absque detrimento corporalis salutis et exterioris status, qui requiritur ad conservationem corporalis vel spiritualis vitae, non sunt propter hoc Ecclesiae ieiunia praetermittenda. Si autem immineat necessitas statim peregrinandi et magnas diaetas faciendi; vel etiam multum laborandi, vel propter conservationem vitae corporalis, vel propter aliquid necessarium ad vitam spiritualem; et simul cum hoc non possunt Ecclesiae ieiunia observari, non obligatur homo ad ieiunandum; quia non videtur fuisse intentio Ecclesiae statuentis ieiunia, ut per hoc impediret alias pias et magis necessarias causas. Videtur tamen in talibus recurrendum esse ad superioris dispensationem, nisi forte ubi ita est consuetum; quia ex hoc ipso quod praelati dissimulant, videntur annuere. Reply Obj. 3: Apparently a distinction should be made with regard to pilgrims and working people. For if the pilgrimage or laborious work can be conveniently deferred or lessened without detriment to the bodily health and such external conditions as are necessary for the upkeep of bodily or spiritual life, there is no reason for omitting the fasts of the Church. But if one be under the necessity of starting on the pilgrimage at once, and of making long stages, or of doing much work, either for one’s bodily livelihood, or for some need of the spiritual life, and it be impossible at the same time to keep the fasts of the Church, one is not bound to fast: because in ordering fasts the Church would not seem to have intended to prevent other pious and more necessary undertakings. Nevertheless, in such cases one ought seemingly, to seek the superior’s dispensation; except perhaps when the above course is recognized by custom, since when superiors are silent they would seem to consent. Ad quartum dicendum quod pauperes qui possunt sufficienter habere quod eis sufficiat ad unam comestionem, non excusantur propter paupertatem a ieiuniis Ecclesiae. A quibus tamen excusari videntur illi qui frustatim eleemosynas mendicant, qui non possunt simul habere quod eis ad victum sufficiat. Reply Obj. 4: Those poor who can provide themselves with sufficient for one meal are not excused, on account of poverty, from keeping the fasts of the Church. On the other hand, those would seem to be exempt who beg their food piecemeal, since they are unable at any one time to have a sufficiency of food. Ad quintum dicendum quod illud verbum domini tripliciter potest exponi. Uno modo, secundum Chrysostomum, qui dicit quod discipuli, qui filii sponsi dicuntur, adhuc imbecillius dispositi erant, unde vestimento veteri comparantur, et ideo, in praesentia corporali Christi, erant magis fovendi in quadam dulcedine quam in austeritate ieiunii exercendi. Et secundum hoc, magis convenit ut cum imperfectis et novitiis in ieiuniis dispensetur quam cum antiquioribus et perfectis, ut patet in Glossa, super illud Psalmi, sicut ablactatus super matre sua. Alio modo potest dici, secundum Hieronymum, quod dominus ibi loquitur de ieiunio veterum observantiarum. Unde per hoc significat dominus quod apostoli non erant in veteribus observantiis detinendi, quos oportebat gratiae novitate perfundi. Tertio modo, secundum Augustinum, qui distinguit duplex ieiunium. Quorum unum pertinet ad humilitatem tribulationis. Et hoc non competit viris perfectis, qui dicuntur filii sponsi, unde ubi Lucas dicit, non possunt filii sponsi ieiunare, Matthaeus dicit, non possunt filii sponsi lugere. Aliud autem est quod pertinet ad gaudium mentis in spiritualia suspensae. Et tale ieiunium convenit perfectis. Reply Obj. 5: This saying of our Lord may be expounded in three ways. First, according to Chrysostom (Hom. xxx in Matth.), who says that the disciples, who are called children of the bridegroom, were as yet of a weakly disposition, wherefore they are compared to an old garment. Hence while Christ was with them in body they were to be fostered with kindness rather than drilled with the harshness of fasting. According to this interpretation, it is fitting that dispensations should be granted to the imperfect and to beginners, rather than to the elders and the perfect, according to a gloss on Ps. 130:2, As a child that is weaned is towards his mother. Second, we may say with Jerome that our Lord is speaking here of the fasts of the observances of the Old Law. Wherefore our Lord means to say that the apostles were not to be held back by the old observances, since they were to be filled with the newness of grace. Third, according to Augustine (De Consensu Evang. ii, 27), who states that fasting is of two kinds. One pertains to those who are humbled by disquietude, and this is not befitting perfect men, for they are called children of the bridegroom; hence when we read in Luke: The children of the bridegroom cannot fast, we read in Matt. 9:15: The children of the bridegroom cannot mourn. The other pertains to the mind that rejoices in adhering to spiritual things: and this fasting is befitting the perfect. Articulus 5 Article 5 Utrum determinentur convenienter tempora ieiunii Ecclesiastici Whether the times for the Church fast are fittingly ascribed? Ad quintum sic proceditur. Videtur quod non determinentur convenienter tempora ieiunii ecclesiastici. Christus enim legitur, Matth. IV, statim post Baptismum ieiunium inchoasse. Sed nos Christum imitari debemus, secundum illud I ad Cor. IV, imitatores mei estote, sicut et ego Christi. Ergo et nos debemus ieiunium peragere statim post Epiphaniam, in qua Baptismus Christi celebratur. 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. Praeterea, caeremonialia veteris legis non licet in nova lege observare. Sed ieiunia in quibusdam determinatis mensibus pertinent ad solemnitates veteris legis, dicitur enim Zach. VIII, ieiunium quarti, et ieiunium quinti, et ieiunium septimi, et ieiunium decimi erit domui Iudae in gaudium et laetitiam, et in solemnitates praeclaras. Ergo ieiunia specialium mensium, quae dicuntur quatuor temporum, inconvenienter in Ecclesia observantur. 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. Praeterea, secundum Augustinum, in libro de consensu Evang., sicut est ieiunium afflictionis, ita est ieiunium exultationis. Sed maxime exultatio spiritualis fidelibus imminet ex Christi resurrectione. Ergo in tempore quinquagesimae, in quo Ecclesia solemnizat propter dominicam resurrectionem, in diebus dominicalibus, in quibus memoria resurrectionis agitur, debent aliqua ieiunia indici. 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. Sed contra est communis Ecclesiae consuetudo. On the contrary, stands the general custom of the Church. Respondeo dicendum quod, sicut supra dictum est, ieiunium ad duo ordinatur, scilicet ad deletionem culpae, et ad elevationem mentis in superna. Et ideo illis temporibus specialiter fuerunt ieiunia indicenda in quibus oportebat homines a peccato purgari, et mentem fidelium elevari in Deum per devotionem. Quod quidem praecipue imminet ante paschalem solemnitatem. In qua et culpae per Baptismum relaxantur, qui solemniter in vigilia Paschae celebratur, quando recolitur dominica sepultura, quia per Baptismum consepelimur Christo in mortem, ut dicitur Rom. VI. In festo etiam Paschae maxime oportet mentem hominis per devotionem elevari ad aeternitatis gloriam, quam Christus resurgendo inchoavit. Et ideo immediate ante solemnitatem paschalem Ecclesia statuit esse ieiunandum, et eadem ratione, in vigiliis praecipuarum festivitatum, in quibus praeparari nos oportet ad festa futura devote celebranda. Similiter etiam consuetudo ecclesiastica habet ut in singulis quartis anni sacri ordines conferantur (in cuius signum, dominus quatuor millia hominum de septem panibus satiavit, per quos significatur annus novi testamenti, ut Hieronymus dicit ibidem), ad quorum susceptionem oportet per ieiunium praeparari et eos qui ordinant, et illos qui ordinandi sunt, et etiam totum populum, pro cuius utilitate ordinantur. Unde et legitur, Lucae VI, quod dominus, ante discipulorum electionem, exivit in montem orare, quod exponens Ambrosius, dicit, quid te facere convenit cum vis aliquod officium pietatis adoriri quando Christus, missurus apostolos, prius oravit? 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 God 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): 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 commenting on these words says: What shouldst thou do, when thou desirest to undertake some pious work, since Christ prayed before sending His apostles? Ratio autem numeri, quantum ad quadragesimale ieiunium, est triplex, secundum Gregorium. Prima quidem, quia virtus Decalogi per libros quatuor sancti Evangelii impletur, denarius autem quater ductus in quadragenarium surgit. Vel quia in hoc mortali corpore ex quatuor elementis subsistimus, per cuius voluntatem praeceptis dominicis contraimus, quae per Decalogum sunt accepta. Unde dignum est ut eandem carnem quaterdecies affligamus. Vel quia ita offerre contendimus Deo decimas dierum. Dum enim per trecentos et sexaginta dies annus ducitur, nos autem per triginta sex dies affligimur, qui sunt ieiunabiles in sex septimanis Quadragesimae, quasi anni nostri decimas Deo damus. Secundum autem Augustinum, additur quarta ratio. Nam creator est Trinitas, pater et filius et Spiritus Sanctus. Creaturae vero invisibili debetur ternarius numerus, diligere enim iubemur Deum ex toto corde, ex tota anima, ex tota mente. Creaturae vero visibili debetur quaternarius, propter calidum et frigidum, humidum et siccum. Sic ergo per denarium significantur omnes res, qui si ducatur per quaternarium, qui competit corpori, per quod administratio geritur, quadragesimum numerum conficit. 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 lusts 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 tithes should be paid of things, so we strive to pay God a tithe 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 God a tithe 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 Spirit: while the number three refers to the invisible creature, since we are commanded to love God, 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 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. Singula vero ieiunia quatuor temporum tribus diebus continentur, propter numerum mensium qui competit cuilibet tempori. Vel propter numerum sacrorum ordinum, qui in his temporibus conferuntur. 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. Ad primum ergo dicendum quod Christus Baptismo non indiguit propter seipsum, sed ut nobis Baptismum commendaret. Et ideo sibi non competebat ut ante Baptismum suum ieiunaret, sed post Baptismum, ut nos invitaret ad ieiunandum ante nostrum Baptismum. 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. Ad secundum dicendum quod Ecclesia non servat ieiunia quatuor temporum nec omnino eisdem temporibus quibus Iudaei, nec etiam propter causas easdem. Illi enim ieiunabant in Iulio, qui est quartus mensis ab Aprili, quem primum habent, quia tunc Moyses, descendens de monte Sina, tabulas legis confregit; et iuxta Ieremiam, muri primum rupti sunt civitatis. In quinto autem mense, qui apud nos vocatur Augustus, cum propter exploratores seditio esset orta in populo, iussi sunt in montem non ascendere, et in hoc mense a Nabuchodonosor, et post a Tito, templum Hierosolymis est incensum. In septimo vero, qui appellatur October, Godolias occisus est, et reliquiae populi dissipatae. In decimo vero mense, qui apud nos Ianuarius dicitur, populus cum Ezechiele in captivitate positus, audivit templum esse subversum. 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 (Exod 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 Titus. In the seventh month which we call October, Godolias 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 (Ezek 4). Ad tertium dicendum quod ieiunium exultationis ex instinctu spiritus sancti procedit, qui est spiritus libertatis. Et ideo hoc ieiunium sub praecepto cadere non debet. Ieiunia ergo quae praecepto Ecclesiae instituuntur, sunt magis ieiunia afflictionis, quae non conveniunt in diebus laetitiae. Propter quod, non est ieiunium ab Ecclesia institutum in toto paschali tempore, nec etiam in diebus dominicis. In quibus si quis ieiunaret, contra consuetudinem populi Christiani, quae, ut Augustinus dicit, est pro lege habenda; vel etiam ex aliquo errore, sicut Manichaei ieiunant quasi necessarium tale ieiunium arbitrantes, non essent a peccato immunes, quamvis ipsum ieiunium secundum se consideratum omni tempore sit laudabile, secundum quod Hieronymus dicit, ad Lucinum, utinam omni tempore ieiunare possimus. Reply Obj. 3: The fasting of joy proceeds from the instigation of the Holy Spirit 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. xxxvi) 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.