The Catholic bulletin. [volume] (St. Paul, Minn.) 1911-1995, 1913-02-22
LENT IN THE EARLY AGES.
The Spirit of Penance More Important
Than the Rigorous Fast.

Although there is no clear evidence
that in apostolic and sub-apostoHc
times a fast of precisely forty days
was of universal observance, still II
can hardly be questioned, writes Faith
er Thurston, S. j., in Lent and Holy
Week." that the practice established
itself at very early period of fasting
vigorously for term OF days winch
often exceeded, and rarely fell much
short of, that mystic number.
AS to the severity of the regulation
during the season of penance, st.
Augustine, a. D. 354-43O) speaks as
though it were the common rule to
take no meal before the late evening,
and we learn from the Church his
torian Socrates, of the fifth century,
that those who broke their fast at
three o'clock in the afternoon were
considered to violate the precept. TAX
en- as a whole the monitions OF the
Fathers on the subject of fasting are
distinctly severe, and in particular
thew were wont to thunder against
those who ingeniously defeated the
main purpose of the fast by self-ln-
diligence in matters that were not
explicitly forbidden. There are lew
traces of relaxation in this severity
for many centuries. We might prop
ably say with substantial accuracy
that during the first thousand years
or more of the Church's history the
discipline of the Lenten fast remained
unchanged. The complete abstinence
from fieshmeat, the postponement OF
the single meal until evening, the
Withholding of any mitigation in the
shape of evening collation. or morning
frustuIum are almost as strongly in
sisted upon in the eleventh century
as in the time of St. Ambrose IA. u.
333-397) and ST. Augustine.
At the same time it must not be
supposed that the Fathers of the
fourth and fifth centuries were tanat'
zeal zealots for purely external oD-
servance, and were incapable OF snow
ing condescension towards the phys
ical infirmity of many who earnestly
desired to serve God.
The following passage of st. Chrysos-
tom "a. D. 344-4O7) illustrates we'll
the tolerant spirit which prevailed
then as in all other ages among the
true Shepherds of Christs flock:
If by reason of the weakness OF thy
body. thou canst not continue al the
day fasting, no wise man will reprove
thee for it; for we serve gentle and
merciful Lord, who expects nothing
of us beyond our strength.
Assuredly there are other and broad
er ways than that of abstinence, by
which the doors of true freedom and
confidence in God may be opened to
us. He therefore, who takes some
food, being unable to fast, let him give
larger aims let him send up more
fervent prayers, let him be more for
ward, and show greater alacrlty, III
hearing the word of God. In these
things his bodily infrmity can be nc
hindrance to him. Let him be recon
ciled to his enemies, drive all remem
brance of injuries out of his heart, ant
the like, and he hath kept the true
fast which the Lord requires; for H'
commands us to abstain from foot
for the sake of these things. Where
fore beseech you who can fast, tina
YOU extend still further this admirable
and praiseworthy zeal of yours, fol
the more the outward man decays
the more your inward man in renewed
and strengthened. Fasting brings thu
body under and brides it's ill-regulatet
concupiscences. 1t renders the sou
also more clear and bright; it gives i
wings, and makes it light and read.
to soar aloft. But as for you others
who through infirmity are unable t
fast, it is not he who eat
and drinks moderately, but only n
who is slothful, dissolute and Sensual
who is unworthy to be present here
Following then the oracle OF tn
Apostle, HE that eateth, eateth t
the Lord; and he that eateth not, t
the Lord he eateth not, and givet
God thanks; in like manner, let hir
that fasteth give thanks to God, VIII
gives him strength able to supper
the labour of fasting; and he tina
fasteth not, let him likewise Civ
thanks that he is not thereby hindere
from carrying out the work of hi
salvation, if only he earnestly will i