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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 Is. 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 Cor. 6:5,6) where the Apostle says: "In fasting, in
knowledge, in chastity, etc.."
I answer that, An act is virtuous through being directed by reason to
some virtuous [honestum] [Question 145, Article 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 Cor. 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 (Dan. 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 (Is. 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. In 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" [Corpus of Canon Law, Cap.
Non mediocriter, De Consecrationibus, dist. 5]. 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] ['fast of fasting']: while the latter is
called the faster's fast, because he fasts for a purpose.
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