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Objection 1: It would seem that fasting is not an act of
abstinence. For Jerome [Ordinary Gloss] commenting on Mt.
17:20, "This kind of devil" says: "To fast is to abstain not
only from food but also from all manner of lusts." Now this belongs
to every virtue. Therefore fasting is not exclusively an act of
abstinence.
Objection 2: Further, Gregory says in a Lenten Homily (xvi in
Evang.) that "the Lenten fast is a tithe of the whole year." Now
paying tithes is an act of religion, as stated above (Question 87,
Article 1). Therefore fasting is an act of religion and not of
abstinence.
Objection 3: Further, abstinence is a part of temperance, as
stated above (Questions 143,146, Article 1, ad 3). Now
temperance is condivided with fortitude, to which it belongs to endure
hardships, and this seems very applicable to fasting. Therefore
fasting is not an act of abstinence.
On the contrary, Isidore says (Etym. vi, 19) that "fasting is
frugality of fare and abstinence from food."
I answer that, Habit and act have the same matter. Wherefore every
virtuous act about some particular matter belongs to the virtue that
appoints the mean in that matter. Now fasting is concerned with food,
wherein the mean is appointed by abstinence. Wherefore it is evident
that fasting is an act of abstinence.
Reply to Objection 1: Properly speaking fasting consists in
abstaining from food, but speaking metaphorically it denotes abstinence
from anything harmful, and such especially is sin.
We may also reply that even properly speaking fasting is abstinence
from all manner of lust, since, as stated above (Article 1, ad
1), an act ceases to be virtuous by the conjunction of any vice.
Reply to Objection 2: Nothing prevents the act of one virtue
belonging to another virtue, in so far as it is directed to the end of
that virtue, as explained above (Question 32, Article 1, ad
2; Question 85, Article 3). Accordingly there is no reason
why fasting should not be an act of religion, or of chastity, or of
any other virtue.
Reply to Objection 3: It belongs to fortitude as a special virtue,
to endure, not any kind of hardship, but only those connected with the
danger of death. To endure hardships resulting from privation of
pleasure of touch, belongs to temperance and its parts: and such are
the hardships of fasting.
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