Lenten fasting rules

c. 210–220 · Tertullian, On Fasting (De ieiunio adversus psychicos) 15

Two weeks of xerophagies in the year (and not the whole of these,—the Sabbaths, to wit, and the Lord’s days, being excepted) we offer to God; abstaining from things which we do not reject, but defer. But further: when writing to the Romans, the apostle now gives you a home-thrust, detractors as you are of this observance: “Do not for the sake of food,” he says, “undo the work of God.” What “work?” That about which he says, “It is good not to eat flesh, and not to drink wine:” “for he who in these points doeth service, is pleasing and propitiable to our God.”

c. 248–264 · Dionysius of Alexandria, Canonical Epistle to Basilides 1

And to those who have laboured painfully through these protracted fasts, and have thereafter become exhausted and well-nigh undone, pardon ought to be extended if they are somewhat precipitate in taking food. But if there are any who not only decline such protracted fasting, but refuse at the first to fast at all, and rather indulge themselves luxuriously during the first four days, and then when they reach the last two days—viz., the preparation and the Sabbath—fast with due rigour during these, and these alone, and think that they do something grand and brilliant if they hold out till the morning, I cannot think that they have gone through the time on equal terms with those who have been practising the same during several days before. This is the counsel which, in accordance with my apprehension of the question, I have offered you in writing on these matters.

c. 340–355 · Council of Gangra, The Canons of the Council of Gangra 19

If any of the ascetics, without bodily necessity, shall behave with insolence and disregard the fasts commonly prescribed and observed by the Church, because of his perfect understanding in the matter, let him be anathema.

c. 363 · Council of Laodicea, The Canons of the Synod of Laodicea 50

The fast must not be broken on the fifth day of the last week in Lent [i.e., on Maunday Thursday], and the whole of Lent be dishonoured; but it is necessary to fast during all the Lenten season by eating only dry meats.

c. 370–419 · Jerome, Letters 107.10

If perpetual fasting is allowed, it must be so regulated that those who have a long journey before them may hold out all through; and we must take care that we do not, after starting well, fall halfway. However in Lent, as I have written before now, those who practise self-denial should spread every stitch of canvas, and the charioteer should for once slacken the reins and increase the speed of his horses. Yet there will be one rule for those who live in the world and another for virgins and monks. The layman in Lent consumes the coats of his stomach, and living like a snail on his own juices makes ready a paunch for rich foods and feasting to come. But with the virgin and the monk the case is different; for, when these give the rein to their steeds, they have to remember that for them the race knows of no intermission. An effort made only for a limited time may well be severe, but one that has no such limit must be more moderate.

c. 375–380 · Anonymous (compiler of the Apostolic Constitutions), Constitutions of the Holy Apostles (Apostolic Constitutions) 5.18

Do you therefore fast on the days of the passover, beginning from the second day of the week until the preparation, and the Sabbath, six days, making use of only bread, and salt, and herbs, and water for your drink; but do you abstain on these days from wine and flesh, for they are days of lamentation and not of feasting. Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: “When the bridegroom shall be taken away from them, in those days shall they fast.”

386–429 · Augustine of Hippo, Letters 54.5

Suppose some foreigner visit a place in which during Lent it is customary to abstain from the use of the bath, and to continue fasting on Thursday. “I will not fast today,” he says. The reason being asked, he says, “Such is not the custom in my own country.” Is not he, by such conduct, attempting to assert the superiority of his custom over theirs? For he cannot quote a decisive passage on the subject from the Book of God; nor can he prove his opinion to be right by the unanimous voice of the universal Church, wherever spread abroad; nor can he demonstrate that they act contrary to the faith, and he according to it, or that they are doing what is prejudicial to sound morality, and he is defending its interests. Those men injure their own tranquillity and peace by quarrelling on an unnecessary question. I would rather recommend that, in matters of this kind, each man should, when sojourning in a country in which he finds a custom different from his own consent to do as others do.

c. 397–400 · Augustine of Hippo, Reply to Faustus the Manichaean (Contra Faustum) 30.5

Besides, Christians, not heretics, but Catholics, in order to subdue the body, that the soul may be more humbled in prayer, abstain not only from animal food, but also from some vegetable productions, without, however, believing them to be unclean. A few do this always; and at certain seasons or days, as in Lent, almost all, more or less, according to the choice or ability of individuals.

c. 439–443 · Socrates Scholasticus, Ecclesiastical History (Historia ecclesiastica) 5.22

Some abstain from eggs, and all kinds of fruits: others partake of dry bread only; still others eat not even this: while others having fasted till the ninth hour, afterwards take any sort of food without distinction. And among various nations there are other usages, for which innumerable reasons are assigned. Since however no one can produce a written command as an authority, it is evident that the apostles left each one to his own free will in the matter, to the end that each might perform what is good not by constraint or necessity. Such is the difference in the churches on the subject of fasts.

c. 439–450 · Sozomen, Ecclesiastical History (Historia ecclesiastica) 1.11

In the quadragesima, it happened that a traveler came upon a journey to visit him on one of those days in which it was his custom to keep a continuous fast with his household, and on the day appointed for tasting food, he would remain without nourishment to mid-day. Perceiving that the stranger was much fatigued, Spyridon said to his daughter, “Come, wash his feet and set meat before him.” The virgin replying that there was neither bread nor barley-food in the house, for it would have been superfluous to provide such things at the time of the fast, Spyridon first prayed and asked forgiveness, and bade her to cook some salt pork which chanced to be in the house. When it was prepared, he sat down to table with the stranger, partook of the meat, and told him to follow his example.

440–461 · Leo the Great, Sermons (Tractatus) 42.5

But ye, dearly-beloved, the holy offspring of the catholic Mother, who have been taught in the school of Truth by God’s Spirit, moderate your liberty with due reasonableness, knowing that it is good to abstain even from things lawful, and at seasons of greater strictness to distinguish one food from another with a view to giving up the use of some kinds, not to condemning their nature.

c. 530 · Benedict of Nursia, The Rule of St. Benedict 41

From the ides of September until the beginning of Lent let them always dine at the ninth hour. During Lent, however, until Easter, let them dine in the evening.

691–692 · Council in Trullo (Quinisext, 691-692), The Canons of the Council in Trullo (Quinisext) 55

Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays, contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon shall immovably stand fast which says: “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only) he is to be deposed; and if he is a layman he shall be cut off.”

691–692 · Council in Trullo (Quinisext, 691-692), The Canons of the Council in Trullo (Quinisext) 56

We have likewise learned that in the regions of Armenia and in other places certain people eat eggs and cheese on the Sabbaths and Lord’s days of the holy lent. It seems good therefore that the whole Church of God which is in all the world should follow one rule and keep the fast perfectly, and as they abstain from everything which is killed, so also should they from eggs and cheese, which are the fruit and produce of those animals from which we abstain. But if any shall not observe this law, if they be clerics, let them be deposed; but if laymen, let them be cut off.

731 · Bede, The Ecclesiastical History of the English Nation 3.23

But the man of God, desiring first to cleanse the place which he had received for the monastery from stain of former crimes, by prayer and fasting, and so to lay the foundations there, requested of the king that he would give him opportunity and leave to abide there for prayer all the time of Lent, which was at hand. All which days, except Sundays, he prolonged his fast till the evening, according to custom, and then took no other sustenance than a small piece of bread, one hen’s egg, and a little milk and water. This, he said, was the custom of those of whom he had learned the rule of regular discipline, first to consecrate to the Lord, by prayer and fasting, the places which they had newly received for building a monastery or a church.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 5, ad 3

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.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 3, co.

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 to Objection 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.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 7, co.

I answer that, As stated above (AA[1],3,5), fasting is directed to the deletion and prevention of sin. Hence it ought to add something to the common custom, yet so as not to be a heavy burden to nature. Now the right and common custom is for men to eat about the sixth hour: both because digestion is seemingly finished (the natural heat being withdrawn inwardly at night-time on account of the surrounding cold of the night), and the humor spread about through the limbs (to which result the heat of the day conduces until the sun has reached its zenith), and again because it is then chiefly that the nature of the human body needs assistance against the external heat that is in the air, lest the humors be parched within. Hence, in order that those who fast may feel some pain in satisfaction for their sins, the ninth hour is suitably fixed for their meal.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 7, ad 2

Reply to Objection 2: Fasting requires a fixed hour based, not on a strict calculation, but on a rough estimate: for it suffices that it be about the ninth hour, and this is easy for anyone to ascertain. Reply to Objection 3: A little more or a little less cannot do much harm. Now it is not a long space of time from the sixth hour at which men for the most part are wont to eat, until the ninth hour, which is fixed for those who fast. Wherefore the fixing of such a time cannot do much harm to anyone, whatever his circumstances may be. If however this were to prove a heavy burden to a man on account of sickness, age, or some similar reason, he should be dispensed from fasting, or be allowed to forestall the hour by a little.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 6, ad 2

One is the natural fast, which is requisite for receiving the Eucharist. This is broken by any kind of drink, even of water, after which it is not lawful to receive the Eucharist. The fast of the Church is another kind and is called the "fasting of the faster," and this is not broken save by such things as the Church intended to forbid in instituting the fast. Now the Church does not intend to command abstinence from drink, for this is taken more for bodily refreshment, and digestion of the food consumed, although it nourishes somewhat. It is, however, possible to sin and lose the merit of fasting, by partaking of too much drink: as also by eating immoderately at one meal.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 3, ad 3

Reply to Objection 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."

1885 · Philip Schaff, History of the Christian Church, Vol. 4: Mediaeval Christianity, A.D. 590-1073 5.70

Nicolas, in a Roman Synod (863), decided in favor of the innocent Ignatius, and pronounced sentence of deposition against Photius with a threat of excommunication in case of disobedience. Photius, enraged by this conduct and the Bulgarian interference, held a counter-synod, and deposed in turn the successor of St. Peter (867). In his famous Encyclical Letter of invitation to the Eastern patriarchs, he charged the whole Western church with heresy and schism for interfering with the jurisdiction over the Bulgarians, for fasting on Saturday, for abridging the time of Lent by a week, for taking milk-food (milk, cheese, and butter) during the quadragesimal fast, for enforcing clerical celibacy, and despising priests who lived in virtuous matrimony, and, most of all, for corrupting the Nicene Creed by the insertion of the Filioque, and thereby introducing two principles into the Holy Trinity.

1905 · Gerard Groote, quoted by Thomas a Kempis, The Life of Gerard Groote (The Life of the Reverend Master Gerard the Great) 18

With regard to abstinence these things seem good, but are not the subject of promise. First to keep the fasts that are ordained; secondly, never to eat flesh meats. The reasons hereof are to be found in the Chapter of the Decrees which is called Margarita (de consec., § v). Thirdly, save for just cause, not to omit to fast during Advent and Septuagesima. Fourthly, let there be a daily fast which doth consist in not wholly satisfying the appetite unless cold weather doth hinder this resolve.

600–601 · Gregory the Great, Register of Letters (Registrum epistularum), Book XI (selected) 33

Furthermore, I neither exhort nor admonish thee, but straitly charge thee, that thou by no means presume to fast, since the physicians say that the practice is very prejudicial to this disorder; except that, if by chance a great solemnity demands it, I concede it five times in the year. Thou must also refrain from vigils; and let the prayers which in the city of Ravenna are wont to be said over the wax-taper, and the expositions of the Gospel which are given by priests about the time of the Paschal solemnity, be delivered by another. And by no means impose on thyself, beloved, any labour beyond thy powers. I have said this that, if thou shouldest feel thyself better, and shouldest put off thy coming, thou mayest know what to observe by my command.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 147, a. 4, ad 2

Reply to Objection 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."

1520 · Martin Luther, A Treatise on Good Works 2.21

From this we can judge how wisely or foolishly some women act when they are with child, and how the sick are to be treated. For the foolish women cling so firmly to their fasting that they run the risk of great danger to the fruit of their womb and to themselves, rather than not to fast when the others fast. They make a matter of conscience where there is none, and where there is matter of conscience they make none. This is all the fault of the preachers, because they continually prate of fasting, and never point out its true use, limit, fruit, cause and purpose.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 4.5.2

All fasting is to be used with prudence and charity; for there is no end to which fasting serves but may be obtained by other instruments; and, therefore, it must at no hand be made an instrument of scruple; or become an enemy to our health; or be imposed upon persons that are sick or aged, or to whom it is, in any sense, uncharitable, such as are wearied travellers; or to whom, in the whole kind of it, it is useless such as are women with child, poor people, and little children. But in these cases the church hath made provision and inserted caution into her laws; and they are to be reduced to practice according to custom, and the sentence of prudent persons, with great latitude, and without niceness and curiosity, having this in our first care, that we secure our virtue; and, next, that we secure our health, that we may the better exercise the labours of virtue, lest, out of too much austerity, we bring ourselves to that condition that it be necessary to be indulgent to softness, ease, and extreme tenderness. 15. Let not intemperance be the prologue or the epilogue to your fast, lest the fast be so far from taking off anything of the sin, that it be an occasion to increase it; and, therefore, when the fast is done, be careful that no supervening act of gluttony or excessive drinking unhallow the religion of the past day; but eat temperately, according to the proportion of other meals, lest gluttony keep either of the gates to abstinence.

1726 · William Law, A Practical Treatise upon Christian Perfection 7

Weakly people may as well be epicures, and have the same sensuality to conquer, as other people, and consequently have the same necessity of their degree of abstinence and denial that others have. Let such people have recourse to the example of Timothy, who was an apostolical bishop. His history teaches us, that he was weakly, and subject to frequent infirmities; who notwithstanding he may be supposed to have enjoyed the extraordinary gifts of the Holy Ghost, yet in this state of divine greatness, and bodily weakness, he wanted the authority and advice of an apostle, to persuade him to drink any thing besides water. This we are sufficiently taught by the apostle's giving this advice in his epistle to him, drink no longer water; that is, nothing but water, but use a little wine for thy stomach's sake, and thine often infirmities. Lastly; The world abounds with people, who are weakly and tender merely by their indulgences; they have bad nerves, low spirits, and frequent indispositions, through irregularity, idleness, and indulgence. Now these people, it is true, are not fit for fasting, and perhaps if they were to deal faithfully with themselves, they would find, that they are as unfit for most other exercises of religion, and consequently if their condition might be pleaded as an objection against the necessity of fasting, it might as well be pleaded against the necessity of half the duties of Christianity.

1910 · David S. Schaff, History of the Christian Church, Vol. 6: The Middle Ages, A.D. 1294-1517 3.21

To Catherine the religious life was a subjection of the will to the will of God and the outgoing of the soul in exercises of prayer and the practice of love. "I want you to wholly destroy your own will that it may cling to Christ crucified." So she wrote to a mother bereft of her children. Writing to the recluse, Bartolomea della Seta, she represented the Saviour as saying, "Sin and virtue consist in the consent of the will, there is no sin or virtue unless voluntarily wrought." To another she wrote, "I have already seen many penitents who have been neither patient nor obedient because they have studied to kill their bodies but not their wills." Her sound religious philosophy showed itself in insisting again and again that outward discipline is not the only or always the best way to secure the victory of the spirit. If the body is weak or fallen into illness, the rule of discretion sets aside the exercises of bodily discipline. She wrote, "Not only should fasting be abandoned but flesh be eaten and, if once a day is not enough, then four times a day."

1520 · Martin Luther, On the Babylonish Captivity of the Church baptism

I say then, neither Pope, nor bishop, nor any man whatever has the right of making one syllable binding on a Christian man, unless it is done with his own consent. Whatever is done otherwise is done in a spirit of tyranny; and thus the prayers, fastings, almsgiving, and whatever else the Pope ordains and requires in the whole body of his decrees, which are as many as they are iniquitous, he has absolutely no right to require and ordain; and he sins against the liberty of the Church as often as he attempts anything of the kind.

c. 1521–1548 · Ignatius of Loyola, The Spiritual Exercises rules.5

To praise Constitutions about fasts and abstinence, as of Lent, Ember Days, Vigils, Friday and Saturday; likewise penances, not only interior, but also exterior.

1530 · Philip Melanchthon, The Augsburg Confession 26

Paul also says, 1 Corinthians 9:27, I keep under my body and bring it into subjection. Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according to his calling. Therefore, we do not condemn fasting in itself, but the traditions which prescribe certain days and certain meats, with peril of conscience, as though such works were a necessary service. Nevertheless, very many traditions are kept on our part, which conduce to good order in the Church, as the Order of Lessons in the Mass and the chief holy-days. But, at the same time, men are warned that such observances do not justify before God, and that in such things it should not be made sin if they be omitted without offense.

1566 · Martin Luther, Table Talk 18

The popish fasting is right murder, whereby many people have been destroyed, observing the fasts strictly, and, chiefly, by eating one sort of food, so that nature’s strength thereby is wholly weakened. For this cause Gerson was constrained at Paris to write a book of “Comfort for troubled and perplexed Consciences,” to the end they might neither be discouraged nor despair. For those that fast, spoil themselves and weaken their strength.

1632 · George Herbert, A Priest to the Temple, or The Country Parson Chapter X. The Parson in his house

Now fasting dayes containe a treble obligation; first, of eating lesse that day, then on other dayes; secondly, of eating no pleasing, or over-nourishing things, as the Israelites did eate sowre herbs: Thirdly, of eating no flesh, which is but the determination of the second rule by Authority to this particular. The two former obligations are much more essentiall to a true fast, then the third and last; and fasting dayes were fully performed by keeping of the two former, had not Authority interposed: so that to eat little, and that unpleasant, is the naturall rule of fasting, although it be flesh. For since fasting in Scripture language is an afflicting of our souls, if a peece of dry flesh at my table be more unpleasant to me, then some fish there, certainly to eat the flesh, and not the fish, is to keep the fasting day naturally. And it is observable, that the prohibiting of flesh came from hot Countreys, where both flesh alone, and much more with wine, is apt to nourish more then in cold regions, and where flesh may be much better spared, and with more safety then elsewhere, where both the people and the drink being cold and flegmatick, the eating of flesh is an antidote to both. For it is certaine, that a weak stomack being prepossessed with flesh, shall much better brooke and bear a draught of beer, then if it had taken before either fish, or rootes, or such things; which will discover it selfe by spitting, and rheume, or flegme. To conclude, the Parson, if he be in full health, keeps the three obligations, eating fish, or roots, and that for quantity little, for quality unpleasant.

1672 · John Owen, A Discourse concerning Evangelical Love, Church Peace, and Unity 5

We have the practice of the apostles, in the pursuance of the direction and command of their Lord and ours, for our guide in this case. And it might be well and safely thought that this should give a certain rule unto the proceedings and actings of all church guides in future ages. Now, they did never make any thing unscriptural, or what they had not received by divine revelation, to be a condition of communion in religious worship and church-order among Christians: for as they testified themselves that “they would give themselves continually to prayer, and to the ministry of the word,” Acts vi. 4, so it was of old observed concerning them, “that their constant labour was for the good of the souls of men in their conversion unto God, and edification in faith and holiness;” but as for the institution of festivals or fasts, of rites or ceremonies, to be observed in the worship of the churches, they intermeddled with no such things. And thence it came to pass, that in the first entrance and admission of observances about such things, there was a great and endless variety in them, both as to the things themselves observed and as to the manner of their observation; and this was gradually increased unto such a height and excess, as that the burden of them became intolerable unto Christendom.

1673 · Richard Baxter, A Christian Directory Cases of Conscience, About Matters Ecclesiastical

The pretending of a fast when men do but change their diet, flesh for fish, fruit, sweetmeats, &c. is but hypocritical and ridiculous; most poor labourers, and temperate ministers, do live all the year on a more flesh-denying diet, and in greater abstinence, than many papists do in Lent, or on their fasting days.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 6 34

In this case we encounter sin in the body, like a besieged enemy; and such an one, when he has once engarrisoned himself in a strong hold, will endure a storm, and repel assaults: you must cut off his supplies of provision, and never think to win the fort, till hunger breaks through the walls, and starves him into a surrender. 3dly, The third kind of fast is an abstinence from bodily refreshments, in respect of a certain sort or degree, and that undertook for some space of time; such as is this quadragesimal solemnity; in which, for the space of some weeks, the church has, in some select days, enjoined a total abstinence from flesh, and a more restrained use of other refreshments.

1834 · A Roman Catholic catechism, quoted by Albert Barnes, Notes on the Bible: 1 Timothy 4.3

Question: What are we obliged to do by the second commandment of the church? Answer: To give part of the year to fast and abstinence. Question: What do you mean by fast-days? Answer: Certain days on which we are allowed but one meal, and "forbidden flesh meat."

1872 · John Wesley, Sermons on Several Occasions 27

As to the degrees or measures of fasting, we have instances of some who have fasted several days together. So Moses, Elijah, and our blessed Lord, being endued with supernatural strength for that purpose, are recorded to have fasted, without intermission, “forty days and forty nights.” But the time of fasting, more frequently mentioned in Scripture, is one day, from morning till evening. And this was the fast commonly observed among the ancient Christians. But beside these, they had also their half-fasts (Semijejunia, as Tertullian styles them) on the fourth and sixth days of the week, (Wednesday and Friday,) throughout the year; on which they took no sustenance till three in the afternoon, the time when they returned from the public service. 4. Nearly related to this, is what our Church seems peculiarly to mean by the term abstinence; which may be used when we cannot fast entirely, by reason of sickness or bodily weakness. This is the eating little; the abstaining in part; the taking a smaller quantity of food than usual.