Whether Fasting Is a Matter of Precept?
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.
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.
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.
_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.
_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.
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.
Reply Obj. 1: Fasting considered in itself denotes something not
eligible but penal: yet it becomes eligible in so far 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" (James 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.
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.
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."
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