What is Lent, and should Christians fast?

And therefore before the Pasch we fast forty days. For this time before the Pasch is the sign of this our toilsome life, wherein, in toils, and cares, and continence, we fulfil the Law.

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 77

How, then, is work perfected in the number forty? … Whether, then, it be for this reason or for that, or for some other more probable, which is hid from us, but not from more learned men; certain it is, however, that in the number forty a certain perfection in good works is signified, which good works are most of all practised by a kind of abstinence from unlawful lusts of the world, that is, by fasting in the general sense.

Augustine of Hippo, Lectures or Tractates on the Gospel According to ... 18

The Quadragesima, which we call now in English Lent, beginneth the Sunday in which is sung in the office of the mass: Invocavit me, etc. … And if they be not reckoned there be but thirty-six days for to fast, which be the tenth part of the days of the year. But the four days tofore be put to, because the number sacred by the Quadragesima be accomplished, the which our saviour Jesu Christ hallowed by his holy fasting.

Jacobus de Voragine, The Golden Legend 10

With regard to the forty day's fast, according to Gregory (Hom. xvi in Evang.) there are three reasons for the number. First, "because the power of the Decalogue is accomplished in the four books of the Holy Gospels: since forty is the product of ten multiplied by four." Or "because we are composed of four elements in this mortal body through whose lusts we transgress the Lord's commandments which are delivered to us in the Decalogue. Wherefore it is fitting we should punish that same body forty times. or, because, just as under the Law it was commanded that tithes should be paid of things, so we strive to pay God a tithe of days, for since a year is composed of three hundred and sixty-six days, by punishing ourselves for thirty-six days" (namely, the fasting days during the six weeks of Lent) "we pay God a tithe of our year."

Thomas Aquinas, Summa Theologica II-II.Q147.A5

Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord’s Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.

Ignatius of Antioch, The Epistles of Ignatius 13

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make “loaves out of stones,” say, to make Jordan flow with wine perchance, if He had been such a “glutton and toper.” Nay, rather, by the virtue of contemning food He was initiating “the new man” into “a severe handling” of “the old,” that He might show that (new man) to the devil, again seeking to tempt him by means of food , (to be) too strong for the whole power of hunger.

Tertullian, On Fasting 8

For not in his fast, but in his hunger he approaches Him; to instruct thee how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us.

John Chrysostom, The Homilies of St. John Chrysostom 16

If God bestowed singular honor on a doctrine which was “the ministration of death,” ( 2 Corinthians 3:7 ,) how much more honor is due to the doctrine of life? And if a shadowy portrait of God had so much brightness, ought not his face, which appears in the Gospel, to shine with full splendor? Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh?

John Calvin, Harmony of the Evangelists, Vol. 1 5.31

The reference which the Papists make of their lent-fast to this fasting of Christ forty days, is a piece of foppery and superstition which the law of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40.

Matthew Henry, Commentary on Matthew 4.1

When you fast, be of a cheerful countenance. … Do not wish to seem very devout nor more humble than need be, lest you seek glory by shunning it. For many, who screen from all men’s sight their poverty, charity, and fasting, desire to excite admiration by their very disdain of it, and strangely seek for praise while they profess to keep out of its way.

Jerome, The Letters of St. Jerome 22

It is usual, therefore, to ask what He means, when He says: “But ye, when ye fast, anoint your head, and wash your faces, that ye appear not unto men to fast.” For it would not be right in any one to teach (although we may wash our face according to daily custom) that we ought also to have our heads anointed when we fast. If, then, all admit this to be most unseemly, we must understand this precept with respect to anointing the head and washing the face as referring to the inner man.

Augustine of Hippo, Our Lord’s Sermon on the Mount 3.12

The same injunction is now given to his disciples about fasting, which he had formerly given about prayers and alms, not to be too solicitous to obtain the applause of spectators, but to have God as the witness of their actions. When he bids them anoint their head, and wash their face, his language is hyperbolical: for Christ does not withdraw us from one kind of hypocrisy, to lead us into another. He does not enjoin us to counterfeit splendor, or exhort us to temperance in food in such a manner, as to encourage the luxuries of ointments and of dress: but merely exhorts us to preserve moderation, without any thing new or affected;—in short, that the fastings, in which we engage, should make no change in our accustomed way of living.

John Calvin, Harmony of the Evangelists, Vol. 1 5.56

Fasting has gone out of fashion now, but in Christ’s time it went along with almsgiving and prayers, as a recognised expression of a religious life. … If there is less fasting now than then, Christians still need to take care that they do not get up a certain ‘sad countenance’ for the sake of being seen of men, and because such is understood to be the proper thing for a religious man. They have to take care, too, not to parade the feelings, of which fasting used to be the expression, as, for instance, a sense of their own sinfulness, and sorrow for the nation’s or the world’s sins and sorrows.

Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew ... 2.40

Else Christ would have rejected the discipline of John, as of the rival god, and would also have defended the disciples, as very properly pursuing a different walk, because consecrated to the service of another and contrary deity. But as it is, while modestly giving a reason why “the children of the bridegroom are unable to fast during the time the bridegroom is with them,” but promising that “they should afterwards fast, when the bridegroom was taken away from them,” He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time.

Tertullian, The Five Books Against Marcion 4.11

“Can the children of the bridechamber fast, while the bridegroom is with them.” … For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love.” However, nothing of this kind doth He say, but with all gentleness, “The children of the bridechamber cannot fast, so long as the bridegroom is with them;” recalling to their mind John’s words, when he said, “He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”

John Chrysostom, The Homilies of St. John Chrysostom 33

The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, John xvi. 6 . Tribulation and affliction befel them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting.

Matthew Henry, Commentary on Matthew 9.3

Fasting, as it is instrumental to prayer, must be attended with other aids of the like virtue and efficacy; such as are removing for the time all worldly cares and secular business; and therefore our blessed Saviour enfolds these parts within the same caution, ‘take heed, lest your hearts be overcharged with surfeiting and drunkenness and the cares of this world, and that day overtake you unawares.’ To which add alms; for upon the wings of fasting and alms holy prayer infallibly mounts up to heaven.

Jeremy Taylor, Holy Living 4.6.2

Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

Matthew Henry, Commentary on Matthew 17.2

It is the spirit of prayer which must rule alike alms and fasting, and pervade them: the upward look and self-dedication to God, the seeking first after the Kingdom of God and His Righteousness, that man, and self, and life may be baptized in it. Such are the real alms, the real prayers, the real fasts of the Kingdom of God.

Alfred Edersheim, The Life and Times of Jesus the Messiah 3.18

We yet know that fasting is commended to us, but not on account of itself.

John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 7.13

We are here told positively what is the fast that God has chosen, what that is which will recommend a fast-day to the divine acceptance, and what is indeed afflicting the soul, that is, crushing and subduing the corrupt nature. It is not afflicting the soul for a day (as some read it, v. 5 ) that will serve; no, it must be the business of our whole lives. It is here required, [1.] That we be just to those with whom we have dealt hardly. The fast that God has chosen consists in reforming our lives and undoing what we have done amiss ( v. 6 ): To loose the bands of wickedness, the bands which we have wickedly tied, and by which others are bound out from their right or bound down under severe usage.

Matthew Henry, Commentary on Isaiah 58.2

A fast - For public mercies. Publick prayers must be made, that all who are to share in the comfort, may share in the requests for it. Afflict ourselves - For our sins; and so be qualified for the pardon of them.

John Wesley, Notes on the Bible 42.8

Was it, forsooth, fasting only and sackcloth? We say not so; but the change of their whole life. … Seest thou, that fasting did not rescue from this danger, but it was the change of life, which rendered God propitious and kind to these barbarians?

John Chrysostom, The Homilies on the Statues to the People ... 5

Although we may reckon the wearing of sackcloth and sitting in ashes among the number of the legal ceremonies, yet the exercise of fasting remains in force amongst us at this day as well as in the time of David. When God, therefore, calls us to repentance, by showing us signs of his displeasure, let us bear in mind that we ought not only to pray to him after the ordinary manner, but also to employ such means as are fitted to promote our humility.

John Calvin, Commentary on the Psalms, Vol. 1 35.4

We also see the end which God has in view in prescribing a fast, — that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance.

John Calvin, Commentary on Zechariah and Malachi Zechariah 7.1

The sackcloth and ashes, indeed, were perhaps more suitable for those times, but the assembly, and weeping and fasting, and the like, undoubtedly belong, in an equal degree, to our age, whenever the condition of our affairs so requires. For seeing it is a holy exercise both for men to humble themselves, and confess their humility, why should we in similar necessity use this less than did those of old?

John Calvin, Institutes of the Christian Religion IV.12

He that fasts for repentance must, during that solemnity, abstain from all bodily delights, and the sensuality of all his senses and his appetites; for a man must not, when he mourns in his fast, be merry in his sport; weep at dinner, and laugh all day after; have a silence in his kitchen, and music in his chamber; judge the stomach, and feast the other senses. I deny not but a man may, in a single instance, punish a particular sin with a propalate, he may choose to fast only; if he have sinned in softness and in his touch, he may choose to lie hard, or work hard, and use sharp inflictions; but although this discipline be proper and particular, yet because the sorrow is of the whole man, no sense must rejoice, or be with any study or purpose feasted and entertained softly.

Jeremy Taylor, Holy Living 4.6.2

And a fast, although it is useful and advisable, is yet a free-will offering. But the exigencies of a command require the fulfilment of a work of charity.

John Cassian, The Twelve Books on the Institutes of the ... 5.24

For as the Easter festival approaches, the greatest and most binding of fasts is kept, and its observance is imposed on all the faithful without exception; because no one is so holy that he ought not to be holier, nor so devout that he might not be devouter.

Leo the Great, The Letters and Sermons of Leo the Great 5.25

The tenth: in place of penance, let one regard temperance and all moderation; except it is question of precepts of fasting or of abstinence which the Church commands; because those are always to be fulfilled, if there is no just impediment.

Ignatius of Loyola, The Spiritual Exercises 4.0

The complete absence of any direct command to keep fasts in the church of Christ, either in the Acts of the Apostles or in the letters of the New Testament, and especially in the letters to Timothy and Titus, makes it clear that the matter is one which should be handled with caution and on which everyone must be persuaded in his own mind.

J.C. Ryle, Expository Thoughts on Luke Luke 5:33-39

Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world.

A.T. Robertson, Word Pictures in the New Testament 6.13

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.

Anonymous (NPNF), The Canons of the Councils of Ancyra, Gangra, ... 7.3.55

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. Ancient Epitome of Canon LVI. Armenians eat eggs and cheese on the Sabbaths in Lent. It is determined that the whole world should abstain from these.

Anonymous (NPNF), The Canons of the Council in Trullo; Often ... 3.57

I answer that, Fasting is instituted by the Church in order to bridle concupiscence, yet so as to safeguard nature. Now only one meal is seemingly sufficient for this purpose, since thereby man is able to satisfy nature; and yet he withdraws something from concupiscence by minimizing the number of meals. Therefore it is appointed by the Church, in her moderation, that those who fast should take one meal in the day.

Thomas Aquinas, Summa Theologica II-II.Q147.A6

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.

Thomas Aquinas, Summa Theologica II-II.Q147.A7

But that there maybe no error in the name, let us define what fasting is; for we do not understand by it simply a restrained and sparing use of food, but something else. The life of the pious should be tempered with frugality and sobriety, so as to exhibit, as much as may be, a kind of fasting during the whole course of life. But there is another temporary fast, when we retrench somewhat from our accustomed mode of living, either for one day or a certain period, and prescribe to ourselves a stricter and severer restraint in the use of that ordinary food. This consists in three things—viz. the time, the quality of food, and the sparing use of it.

John Calvin, Institutes of the Christian Religion IV.12

Whatever necessity may arise, or good reason, compelling a Christian to fast on the Lord’s day,—as we find, e.g. , in the Acts of the Apostles, that in peril of shipwreck they fasted on board of the ship in which the apostle was for fourteen days successively, within which the Lord’s day came round twice, —we ought to have no hesitation in believing that the Lord’s day is not to be placed among the days of voluntary fasting, except in the case of one vowing to fast continuously for a period longer than a week.

Augustine of Hippo, Letters of St. Augustin 1.36

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 stands 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.”

Anonymous (NPNF), The Canons of the Council in Trullo; Often ... 3.56

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. Nevertheless fasting considered in itself is commendable at all times; thus Jerome wrote (Ad Lucin., Ep. lxxi): "Would that we might fast always."

Thomas Aquinas, Summa Theologica II-II.Q147.A5

I do purpose in the Name of the Lord always to fast upon the fourth day of the week unless infirmity, or reasonable cause hinder me. Yet this I ordain not as an unalterable rule, but as somewhat whereat to strive; and so also on the Sabbath, and on the sixth day—for upon the fourth Judas betrayed the Lord, and on the sixth was He crucified. He who fasteth not on these days doth needlessly betray Him and taketh part with His murderers. I am the more bound to observe these days in that by the apportionment of God it is my lot to be a Clerk, moreover by such fast my health is preserved and I do feel that thereby my soul is better with her God.

Thomas à Kempis, The Founders of the New Devotion 2.19

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: “They were baptized,” saith (the Scripture), “confessing their own sins.” To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow.

Tertullian, On Baptism 20

Hast thou not heard how the three thousand also who partook of the Communion continued even in prayer and teaching, not in drunken feasts and revellings? But thou before thou hast partaken fastest, that in a certain way thou mayest appear worthy of the Communion: but when thou hast partaken, and thou oughtest to increase thy temperance, thou undoest all. And yet surely it is not the same to fast before this and after it. Since although it is our duty to be temperate at both times, yet most particularly after we have received the Bridegroom. Before, that thou mayest become worthy of receiving: after, that thou mayest not be found unworthy of what thou hast received.

John Chrysostom, Homilies on First Corinthians 28

For as in the case of those who run a race, all their circuits will be of no avail if they miss the prize; so neither will any advantage result from these manifold labours and toils with regard to the fast, if we are not able to enjoy the sacred Table with a good conscience. For this end are fasting and Lent appointed, and so many days of solemn assemblies, auditories, prayers, and teachings, in order that by this earnestness being cleansed in every possible way from the sins which we had contracted during the whole year, we may with spiritual boldness religiously partake of that unbloody Sacrifice; so that should this not be the result, we shall have sustained so much labour entirely in vain, and without any profit.

John Chrysostom, The Homilies on the Statues to the People ... 22

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.

Dionysius of Alexandria, Extant Fragments of Dionysius 1.5.1

When the Paschal fast is to be broken depends on the precise hour of our Saviour’s resurrection, and this was not certainly to be known from the Four Evangelists; therefore they who have not fasted the Monday, Tuesday, Wednesday, and Thursday before Easter, do no great thing if they fast the Friday and Saturday, and so till past three on Easter morning. But they who have fasted the whole six days, are not to be blamed if they break their fast after midnight. Some do not fast any of these days.

Anonymous (NPNF), Appendix containing Canons and Rulings not having Conciliar ... 5

The fast of forty days begins then, as was already said, on the sixth of Phamenoth (Mar. 2), and the great week of the Passion on the eleventh of Pharmuthi (Apr. 6). And let us rest from the fast on the sixteenth of it (Apr. 11), on the seventh day, late in the evening.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.15

We begin the fast of forty days on the ninth of the month Phamenoth (Mar. 5); and having, in these days, served the Lord with abstinence, and first purified ourselves , we commence also the holy Easter on the fourteenth of the month Pharmuthi (April 9).

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.9

We begin the fast of forty days on the 13th of the month Phamenoth (Mar. 9). After we have given ourselves to fasting in continued succession, let us begin the holy Paschal week on the 18th of the month Pharmuthi (April 13).

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.2

But as Israel, when going up to Jerusalem, was first purified in the wilderness, being trained to forget the customs of Egypt, the Word by this typifying to us the holy fast of forty days, let us first be purified and freed from defilement , so that when we depart hence, having been careful of fasting, we may be able to ascend to the upper chamber with the Lord, to sup with Him; and may be partakers of the joy which is in heaven. In no other manner is it possible to go up to Jerusalem, and to eat the Passover, except by observing the fast of forty days.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.6

The beginning of the fast of forty days is on the fifth of Phamenoth (Mar. 1); and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer .

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.3

But O, my beloved, whether in this way or any other, persuade and teach them to fast the forty days. For it is a disgrace that when all the world does this, those alone who are in Egypt, instead of fasting, should find their pleasure.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.10

I know also that when they are convicted in this matter, they will incur perfect odium at the hands of all men. And thus far concerning the pretenders. But I have further deemed it highly necessary and very urgent, to make known to your modesty—for I have written this to each one—that you should proclaim the fast of forty days to the brethren, and persuade them to fast, lest, while all the world is fasting, we who are in Egypt should be derided, as the only people who do not fast, but take our pleasure in these days. For if, on account of the Letter [not] being yet read, we do not fast, we should take away this pretext, and it should be read before the fast of forty days, so that they may not make this an excuse for neglect or fasting.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.10

We begin the holy fast on the fifth day of Pharmuthi (March 31), and adding to it according to the number of those six holy and great days, which are the symbol of the creation of this world, let us rest and cease (from fasting) on the tenth day of the same Pharmuthi (April 5), on the holy sabbath of the week. And when the first day of the holy week dawns and rises upon us, on the eleventh day of the same month (April 6), from which again we count all the seven weeks one by one, let us keep feast on the holy day of Pentecost—on that which was at one time to the Jews, typically, the feast of weeks, in which they granted forgiveness and settlement of debts; and indeed that day was one of deliverance in every respect.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.1

Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable to rejoice for the gift of God, and to fast after that relaxation: for both Moses and Elijah fasted forty days, and Daniel for “three weeks of days did not eat desirable bread, and flesh and wine did not enter into his mouth.” And blessed Hannah , when she asked for Samuel , said: “I have not drunk wine nor strong drink, and I pour out my soul before the Lord.” And the Ninevites, when they fasted three days and three nights, escaped the execution of wrath.

Anonymous (ANF), Constitutions of the Holy Apostles 6.3

Brethren, observe the festival days; and first of all the birthday which you are to celebrate on the twenty-fifth of the ninth month; after which let the Epiphany be to you the most honoured, in which the Lord made to you a display of His own Godhead, and let it take place on the sixth of the tenth month; after which the fast of Lent is to be observed by you as containing a memorial of our Lord’s mode of life and legislation. But let this solemnity be observed before the fast of the passover, beginning from the second day of the week, and ending at the day of the preparation. After which solemnities, breaking off your fast, begin the holy week of the passover, fasting in the same all of you with fear and trembling, praying in them for those that are about to perish.

Anonymous (ANF), Constitutions of the Holy Apostles 6.3

Keep your nights of watching in the middle of the days of unleavened bread. And when the Jews are feasting, do you fast and wail over them, because an the day of their feast they crucified Christ; and while they are lamenting and eating unleavened bread in bitterness, do you feast . But no longer be careful to keep the feast with the Jews, for we have now no communion with them; for they have been led astray in regard to the calculation itself, which they think they accomplish perfectly, that they may be led astray on every hand, and be fenced off from the truth.

Anonymous (ANF), Constitutions of the Holy Apostles 6.3

You ask, “What ought to be done on the Thursday of the last week of Lent? … I answer, therefore, that if the authority of Scripture has decided which of these methods is right, there is no room for doubting that we should do according to that which is written; and our discussion must be occupied with a question, not of duty, but of interpretation as to the meaning of the divine institution. In like manner, if the universal Church follows any one of these methods, there is no room for doubt as to our duty; for it would be the height of arrogant madness to discuss whether or not we should comply with it.

Augustine of Hippo, Letters of St. Augustin 1.54

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 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.

Augustine of Hippo, Letters of St. Augustin 1.54

If you ask me whence originated the custom of using the bath on that day, nothing occurs to me, when I think of it, as more likely than that it was to avoid the offence to decency which must have been given at the baptismal font, if the bodies of those to whom that rite was to be administered were not washed on some preceding day from the uncleanness consequent upon their strict abstinence from ablutions during Lent; and that this particular day was chosen for the purpose because of its being the anniversary of the institution of the Supper. And this being granted to those who were about to receive baptism, many others desired to join them in the luxury of a bath, and in relaxation of their fast.

Augustine of Hippo, Letters of St. Augustin 1.54

You obstinately refuse to consider that if the words quoted from the apostle are true and genuine, these people too are misled by doctrines of devils. And there is another observance which no one will venture to explain away or to deny, for it is known to all, and is practised yearly with particular attention in the congregation of Catholics all over the world—I mean the fast of forty days, in the due observance of which a man must abstain from all the things which, according to this verse, were created by God that we might receive them, while at the same time he calls this abstinence a doctrine of devils. So, my dear friends, shall we say that you too, during this fast, while celebrating the mysteries of Christ’s passion, live after the manner of devils, and are deluded by a seducing spirit, and speak lies in hypocrisy, and have your conscience seared with a hot iron?

Augustine of Hippo, Reply to Faustus the Manichæan 32

Further , as for what you say; viz., that in some countries Lent is kept in different ways, i.e., for six or seven weeks, it is but one system and the same manner of the fast that is preserved by the different observance of the weeks. … It is therefore, as we said, but one system and the same manner of the fast, although there seems to be a difference in the number of the weeks.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.27

Howbeit you should know that as long as the primitive church retained its perfection unbroken, this observance of Lent did not exist. For they were not bound by the requirements of this order, or by any legal enactments, nor confined in the very narrow limits of the fast, as the fast embraced equally the whole year round. But when the multitude of believers began day by day to decline from that apostolic fervour, and to look after their own wealth, and not to portion it out for the good of all the faithful in accordance with the arrangement of the apostles, but having an eye to their own private expenses, tried not only to keep it but actually to increase it, not content with following the example of Ananias and Sapphira, then it seemed good to all the priests that men who were hampered by worldly cares, and almost ignorant, if I may say so, of abstinence and contrition, should be recalled to the pious duty by a fast canonically enjoined, and be constrained by the necessity of paying the legal tithes, as this certainly would be good for the weak brethren and could not do any harm to the perfect who were living under the grace of the gospel and by their voluntary devotion going beyond the law, so as to succeed in attaining to the blessedness which the Apostle speaks of: “For sin shall not have dominion over you; for ye are not under the law but under grace.”

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.30

An inquiry why in Egypt they do not fast during all the fifty days (of Easter) nor bend their knees in prayer. But it is now time to follow out the plan of the promised discourse. So then when Abbot Theonas had come to visit us in our cell during Eastertide after Evensong was over we sat for a little while on the ground and began diligently to consider why they were so very careful that no one should during the whole fifty days either bend his knees in prayer or venture to fast till the ninth hour, and we made our inquiry the more earnestly because we had never seen this custom so carefully observed in the monasteries of Syria.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.11

The fasts before Easter will be found to be differently observed among different people. Those at Rome fast three successive weeks before Easter, excepting Saturdays and Sundays.

Socrates Scholasticus, The Ecclesiastical History of Socrates Scholasticus 8.23

Those in Illyrica and all over Greece and Alexandria observe a fast of six weeks, which they term ‘The forty days’ fast.’ Others commencing their fast from the seventh week before Easter, and fasting three five days only, and that at intervals, yet call that time ‘The forty days’ fast.’

Socrates Scholasticus, The Ecclesiastical History of Socrates Scholasticus 8.23

To-day’s festival, dearly-beloved, hallowed by the descent of the Holy Ghost, is followed, as you know by a solemn fast, which being a salutary institution for the healing of soul and body, we must keep with devout observance. For when the Apostles had been filled with the promised power, and the Spirit of Truth had entered their hearts, we doubt not that among the other mysteries of heavenly doctrine this discipline of spiritual self-restraint was first thought of at the prompting of the Paraclete in order that minds sanctified by fasting might be fitter for the chrism to be bestowed on them .

Leo the Great, The Letters and Sermons of Leo the Great 5.41

Among these is also the solemn fast of the tenth month, which is now to be kept by us according to yearly custom, because it is altogether just and godly to give thanks to the Divine bounty for the crops which the earth has produced for the use of men under the guiding hand of supreme Providence. And to show that we do this with ready mind, we must exercise not only the self-restraint of fasting, but also diligence in almsgiving, that from the ground of our heart also may spring the germ of righteousness and the fruit of love, and that we may deserve God’s mercy by showing mercy to His poor.

Leo the Great, The Letters and Sermons of Leo the Great 5.8

We proclaim the holy Fast of the Seventh Month, dearly-beloved, for the exercise of common devotions, confidently inciting you with fatherly exhortations to make Christian by your observance that which was formerly Jewish . For it is at all times suitable and in agreement with both the New and Old Testament, that the Divine Mercy should be sought with chastisement both of mind and body, because nothing is more effectual in prevailing with God than that a man should judge himself and never cease from asking pardon, knowing that he is never without fault.

Leo the Great, The Letters and Sermons of Leo the Great 5.46

And hence, since the year’s course has brought back the seventh month to us, I feel certain that your minds are spiritually aroused to keep the solemn fast; since you have learnt by experience how well this preparation purifies both the outer and the inner parts of men, so that by abstaining from the lawful, resistance becomes easier to the unlawful.

Leo the Great, The Letters and Sermons of Leo the Great 5.47

To this unconquerable strength of unity, therefore, dearly-beloved, we are even now invited by the solemn Fast of the Seventh Month, that we may lift our souls to the Lord free from worldly cares and earthly concerns. And because, always needful as this endeavour is, we cannot all adhere to it perpetually, and often through human frailty we fall back from higher things to the things of earth, let us at least on these days, which are most healthfully ordained for our correction, withdraw ourselves from worldly occupations, and steal a little time for promoting our eternal welfare.

Leo the Great, The Letters and Sermons of Leo the Great 5.45

But since nothing leads us to abandon exact observance, we decree that the Apostolic and Patristic tradition shall be followed; and define that it is not right to break the fast on the fifth feria of the last week of Lent, and thus to do dishonour to the whole of Lent. … However, it has seemed good to the synod that this should not be done, and that the fast should not be broken upon the fifth feria of the last week of Lent, and so the whole of Lent be dishonoured.

Anonymous (NPNF), The Canons of the Council in Trullo; Often ... 3.30

Fasting, which ye have learned to hold three times in the year among us, we decree now to take place, as more suitable, in four seasons; so that even as the year revolves through four seasons, we too may keep a solemn fast quarterly in the four seasons of the year.

Anonymous (ANF), The Decretals 4.1.2

And after because the clergy go before the common people, so should they go in devotion and holiness, therefore they begin to fast two days before, and abstain them from eating flesh. And thus is one week put, which is called the Quinquagesima, after this that S. Ambrose saith. That other reason is for the signification, for the Quinquagesima signifieth the time of remission and of penance, in which the sins be pardoned and forgiven.

Jacobus de Voragine, The Golden Legend 9

The fasting of the Quatretemps, called in English Ember days, the Pope Calixtus ordained them. And this fast is kept four times in the year, and for divers reasons. … The second reason why we fast four times; for these fastings here begin in March in the first week of the Lent, to the end that vices wax dry in us, for they may not all be quenched; or because that we cast them away, and the boughs and herbs of virtues may grow in us.

Jacobus de Voragine, The Golden Legend 11

It is said also Rogations, for then we pray and demand the suffrages of all the saints, and we thus have good cause for to keep this ordinance and fast in these days. And for many reasons it is instituted. First, because it appeaseth the battles, that commonly begin in primetime. … Fourthly, because that every one dispose himself to receive the Holy Ghost; for by fastings, by orisons, and by devotion is one more able and more worthy.

Jacobus de Voragine, The Golden Legend 14

And therefore the fastings that be in this time, be of gladness and of joy in one part, and that other part is in bitterness of heart. Because of the coming of our Lord in our nature human, they be of joy and gladness. And because of the coming at the Day of Judgment, they be of bitterness and heaviness.

Jacobus de Voragine, The Golden Legend 3

In winter we fast for to daunt and to make feeble the phlegm of lightness and forgetting, for such is he that is phlegmatic. The sixth reason is for the printemps is likened to the air, the summer to fire, harvest to the earth, and the winter to water. Then we fast in March to the end that the air of pride be attempered to us. … We fast then in March that we may be in the infancy of innocency.

Jacobus de Voragine, The Golden Legend 11

In 1095, Urban II fixed these four fasts on the Wednesdays after Ash-Wednesday, Whit-Sunday, the Exaltation of the Cross, and the Feast of S. Lucia (13th December). The early Church substituted for the two weekly Jewish fast-days—Monday and Thursday—the so-called ‘dies stationum,’ ‘guard or watch-days’ of the Christian soldier, or Christian fast-days—Wednesday and Friday, on which the Saviour had been respectively betrayed and crucified.

Alfred Edersheim, The Temple: Its Ministry and Services 18

Let us thus engage in the holy fasts, as having been prescribed by Him, and by means of which we find the way to God. … But let us, my brethren, be superior to the heathen, in keeping the feast with sincerity of soul, and purity of body; to the Jews, in no longer receiving the type and the shadow, but as having been gloriously illumined with the light of truth, and as looking upon the Sun of Righteousness ; to the schismatics, in not rending the coat of Christ, but in one house, even in the Catholic Church, let us eat the Passover of the Lord, Who, by ordaining His holy laws, guided us towards virtue, and counselled the abstinence of this feast.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.5

I have been mindful while I keep the feast, to give you also notice of the great feast of Easter, that so we may go up together, as it were, to Jerusalem, and eat the Passover, not separately but as in one house ; let us not as sodden in water, water down the word of God; neither let us, as having broken its bones, destroy the commands of the Gospel. But as roasted with fire, with bitterness, being fervent in spirit, in fastings and watchings, with lying on the ground, let us keep it with penitence and thanksgiving.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.15

But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word testifies in a certain place, saying, ‘The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth [month], shall be to the house of Judah for gladness, and rejoicing, and for pleasant feasts .’ Since therefore this occasion for exercise is set before us, and such a day as this is come, and the prophetic voice has gone forth that the feast shall be celebrated, let us give all diligence to this good proclamation, and like those who contend on the race course, let us vie with each other in observing the purity of the fast , by watchfulness in prayers, by study of the Scriptures, by distributing to the poor, and let us be at peace with our enemies.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.12

This is a warning trumpet, and commands with great earnestness, that when we fast, we should hallow the fast. … For many, crowding to the fast, pollute themselves in the thoughts of their hearts, sometimes by doing evil against their brethren, sometimes by daring to defraud.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.1

And being first purified by the fast of forty days, by prayers, and fastings, and discipline, and good works, we shall be able to eat the holy Passover in Jerusalem.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.3

Sometimes the call is made to fasting, and sometimes to a feast. Hear again the same [Apostle] blowing the trumpet, and proclaiming, ‘Christ our Passover is sacrificed; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness .’ If thou wouldest listen to a trumpet much greater than all these, hear our Saviour saying; ‘In that last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink .’ For it became the Saviour not simply to call us to a feast, but to ‘the great feast;’ if only we will be prepared to hear, and to conform to the proclamation of every trumpet.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.1

For the Passover is indeed abstinence from evil for exercise of virtue, and a departure from death unto life. … We fast meditating on death, that we may be able to live; and we watch, not as mourners, but as they that wait for the Lord, when He shall have returned from the wedding, so that we may vie with each other in the triumph, hastening to announce the sign of victory over death.

Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of ... 3.3.5

The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord’s days. … The whole of Lent is a time of grief for our sins, and the memories of the Saints are not kept except on the Sabbaths.

Anonymous (NPNF), The Canons of the Councils of Ancyra, Gangra, ... 7.3.56

Marriages and birthday feasts are not to be celebrated in Lent.

Anonymous (NPNF), The Canons of the Councils of Ancyra, Gangra, ... 7.3.57

The celebration then which we keep before Easter is what we do now: by that which we keep after Easter we signify what as yet we have not. Therefore we employ that time in fastings and prayer, this present time we spend in praises, and relax our fast. This is the Halleluia which we sing, which, as you know, meaneth (in Latin), Praise ye the Lord. Therefore that period is before the Lord’s Resurrection, this, after His Resurrection: by which time is signified the future hope which as yet we have not: for what we represent after the Lord’s Resurrection, we shall have after our own.

Augustine of Hippo, Expositions on the Book of Psalms 148

But I exhort such persons not to rejoice on this account, that the half of the fast is gone, but to consider whether the half of their sins be gone; and if so, then to exult. For this is a fit subject of gratification. This is what is to be sought after, and for which all things are done, that we may correct our defects; and that we may not quit the fast the same persons as we entered upon it, but in a cleansed state; and that having laid aside all that belongs to evil habits, we may thus keep the sacred feast, since if the case be otherwise, we shall be so far from obtaining any advantage, that the completion of the fast will be the greatest injury to us.

John Chrysostom, The Homilies on the Statues to the People ... 20

It is, that when the fast is arrived, we do not take pains that the concerns of the soul may be well ordered, but we limit the fast solely to an abstinence from food. Since, were we to reap the full benefit of it in a reformation of conduct, we should wish the fast to come round every day, receiving in very deed an experience of its good effects; and we should never cast away the desire of it, or be dejected and anxious whilst expecting it.

John Chrysostom, The Homilies on the Statues to the People ... 20

I joy, and rejoice with you all, that ye have actually put in practice that admonition of ours, which we lately made with respect to those who were absent, for the reason that they were not fasting. For I think that many of those who have dined are to-day present; and go to fill up this goodly assemblage; and that this is the fact, I conjecture from the more brilliant spectacle that I see around me, and the greater concourse of hearers. Not in vain, it seems, did I lately spend so many words on their account, appealing to your Charity, to draw them to their Mother; and to persuade them that it is lawful, even after bodily nourishment, to partake also of that which is spiritual.

John Chrysostom, The Homilies on the Statues to the People ... 12

Wherefore we must most vigilantly look out that the vigour of our soul be never enervated by seductive flatteries, and we lose not the purity of our chastity, gained, as was said, by the continuous efforts of Lent, by the repose and carelessness of Eastertide. And therefore no addition at all should be made to the quality or the quantity of the food, but even on the highest festivals we should similarly abstain from those foods, by abstinence from which we preserve our uprightness on common days, that the joy of the festival may not excite in us a most deadly conflict of carnal desires, and so be turned to grief, and put an end to that most excellent festival of the heart, which exults in the joy of purity; and after a brief show of carnal joy we begin to mourn our lost purity of heart with a lasting sorrow of repentance.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.23

By this law of Lent then the man who is upright and perfect is not restrained nor is he content with merely submitting to that paltry rule which the heads of the church have established for those who all the year round are involved in pleasure or business, that they may be bound by this legal requirement and forced at any rate during these days to find time for the Lord, and dedicate to Him the tithe of the days of their life, all of which they would have consumed as their profits.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.29

We know indeed, dearly-beloved, your devotion to be so warm that in the fasting, which is the forerunner of the Lord’s Easter, many of you will have forestalled our exhortations. But because the right practice of abstinence is needful not only to the mortification of the flesh but also to the purification of the mind, we desire your observance to be so complete that, as you cut down the pleasures that belong to the lusts of the flesh, so you should banish the errors that proceed from the imaginations of the heart. For he whose heart is polluted with no misbelief prepares himself with true and reasonable purification for the Paschal Feast, in which all the mysteries of our religion meet together. For, as the Apostle says, that “all that is not of faith is sin ,” the fasting of those will be unprofitable and vain, whom the father of lying deceives with his delusions, and who are not fed by Christ’s true flesh.

Leo the Great, The Letters and Sermons of Leo the Great 5.24

Being therefore, dearly-beloved, fully instructed by these admonitions of ours, which we have often repeated in your ears in protest against abominable error, enter upon the holy days of Lent with Godly devoutness, and prepare yourselves to win God’s mercy by your own works of mercy. … Let all men find us self-restrained, peaceable, kind: that our fastings may be acceptable to God .

Leo the Great, The Letters and Sermons of Leo the Great 5.23

As we approach then, dearly-beloved, the beginning of Lent, which is a time for the more careful serving of the Lord , because we are, as it were, entering on a kind of contest in good works, let us prepare our souls for fighting with temptations, and understand that the more zealous we are for our salvation, the more determined must be the assaults of our opponents.

Leo the Great, The Letters and Sermons of Leo the Great 5.21

Nothing hard, nothing harsh is asked of anyone, nor is anything imposed beyond our strength, whether in the discipline of abstinence or in the amount of alms. Each knows what he can and what he cannot do: let every one pay his quota, assessing himself at a just and reasonable rate, that the sacrifice of mercy be not offered sadly nor reckoned among losses.

Leo the Great, The Letters and Sermons of Leo the Great 5.45

Although, dearly-beloved, as the Easter festival approaches, the very recurrence of the season points out to us the Lenten fast, yet our words also must add their exhortations which, the Lord helping us, may be not useless to the active nor irksome to the devout. For since the idea of these days demands the increase of all our religious performances, there is no one, I am sure, that does not feel glad at being incited to good works. For though our nature which, so long as we are mortal, will be changeable, is advancing to the highest pursuits of virtue, yet always has the possibility of falling back, so has it always the possibility of advancing. And this is the true justness of the perfect that they should never assume themselves to be perfect, lest flagging in the purpose of their yet unfinished journey, they should fall into the danger of failure, through giving up the desire for progress.

Leo the Great, The Letters and Sermons of Leo the Great 5.22

Furthermore, in the distribution of alms and care of the poor, let our Christian fast-times be fat and abound; and let each bestow on the weak and destitute those dainties which he denies himself. Let pains be taken that all may bless God with one mouth, and let him that gives some portion of substance understand that he is a minister of the Divine mercy; for God has placed the cause of the poor in the hand of the liberal man; that the sins which are washed away either by the waters of baptism, or the tears of repentance, may be also blotted out by alms-giving; for the Scripture says, “As water extinguisheth fire, so alms extinguisheth sin .”

Leo the Great, The Letters and Sermons of Leo the Great 5.25

Relying, therefore, dearly-beloved, on so great a promise, be heavenly not only in hope, but also in conduct. And though our minds must at all times be set on holiness of mind and body, yet now during these 40 days of fasting bestir yourselves to yet more active works of piety, not only in the distribution of alms, which are very effectual in attesting reform, but also in forgiving offences, and in being merciful to those accused of wrongdoing, that the condition which God has laid down between Himself and us may not be against us when we pray.

Leo the Great, The Letters and Sermons of Leo the Great 5.24

Let all, dearly-beloved, religiously keep and profit by the fast, and let no excesses mar the benefits of such self-restraint as we have proved convenient both for soul and body. For the things which pertain to sobriety and temperance must be the more diligently observed at this season, that a lasting habit may be contracted from a brief zeal; and whether in works of mercy or in strict self-denial, no hours may be left idle by the faithful, seeing that, as years increase and time glides by, we are bound to increase our store of works, and not squander our opportunities.

Leo the Great, The Letters and Sermons of Leo the Great 5.34

In my last sermon , dearly-beloved, not in appropriately, as I think, we explained to you our participation in the cross of Christ, whereby the life of believers contains in itself the mystery of Easter, and thus what is honoured at the feast is celebrated by our practice. And how useful this is you yourselves have proved, and by your devotion have learnt, how greatly benefited souls and bodies are by longer fasts, more frequent prayers, and more liberal alms. For there can be hardly any one who has not profited by this exercise, and who has not stored up in the recesses of his conscience something over which he may rightly rejoice.

Leo the Great, The Letters and Sermons of Leo the Great 5.35

But because few have this constancy, and, because so long as the stricter observance is relaxed in consideration of the frailty of the flesh, and so long as one’s interests extend over all the various actions of this life, even pious hearts must get some soils from the dust of the world, the Divine Providence has with great beneficence taken care that the discipline of the forty days should heal us and restore the purity of our minds, during which the faults of other times might be redeemed by pious acts and removed by chaste fasting.

Leo the Great, The Letters and Sermons of Leo the Great 5.23

And although this state of preparedness, dearly-beloved, should always be maintained that our ever-watchful foes may be overcome by unceasing diligence, yet now it must be the more anxiously sought for and the more zealously cultivated when the designs of our subtle foes themselves are conducted with keener craft than ever. For knowing that the most hallowed days of Lent are now at hand, in the keeping of which all past slothfulnesses are chastised, all negligences alerted for, they direct all the force of their spite on this one thing, that they who intend to celebrate the Lord’s holy Passover may be found unclean in some matter, and that cause of offence may arise where propitiation ought to have been obtained.

Leo the Great, The Letters and Sermons of Leo the Great 5.21

Since, therefore, by our forty days’ observance we have wished to bring about this effect, that we should feel something of the Cross at the time of the Lord’s Passion, we must strive to be found partakers also of Christ’s Resurrection, and “pass from death unto life ,” while we are in this body.

Leo the Great, The Letters and Sermons of Leo the Great 5.35

During these days, therefore, let us add something to the usual amount of our service, special prayers, abstinence from food and drink, that each one offer to God "with the joy of the Holy Ghost" (1 Thes 1:6), of his own accord, something above his prescribed measure; namely, let him withdraw from his body somewhat of food, drink, sleep, speech, merriment, and with the gladness of spiritual desire await holy Easter.

Saint Benedict, The Holy Rule of St. Benedict 50

The Quadragesima signifieth of penance and satisfaction.

Jacobus de Voragine, The Golden Legend 7

I answer that, As stated above ( AA[1] ,3), fasting is directed to two things, the deletion of sin, and the raising of the mind to heavenly things. Wherefore fasting ought to be appointed specially for those times, when it behooves man to be cleansed from sin, and the minds of the faithful to be raised to God by devotion: and these things are particularly requisite before the feast of Easter, when sins are loosed by baptism, which is solemnly conferred on Easter-eve, on which day our Lord's burial is commemorated, because "we are buried together with Christ by baptism unto death" ( Rom. 6:4 ).

Thomas Aquinas, Summa Theologica II-II.Q147.A5

And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you.

Anonymous (ANF), The Teaching of the Twelve Apostles 3.1

And thus we have already proceeded to examples, in order that, by its profitable efficacy, we may unfold the powers of this duty which reconciles God, even when angered, to man.

Tertullian, On Fasting 7

Accordingly we are bound to affirm, before proceeding further, this (principle), which is in danger of being secretly subverted; (namely), of what value in the sight of God this “emptiness” you speak of is: and, first of all, whence has proceeded the rationale itself of earning the favour of God in this way. For the necessity of the observance will then be acknowledged, when the authority of a rationale, to be dated back from the very beginning, shall have shone out to view.

Tertullian, On Fasting 3

Thus a God-ward fast is a work of reverential awe: and by its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, ay, and a prophet.

Tertullian, On Fasting 7

Adam had received from God the law of not tasting “of the tree of recognition of good and evil,” with the doom of death to ensue upon tasting. However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that “great sacrament” with reference to Christ and the Church, and no longer being “capable of the things which were the Spirit’s,” yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities.

Tertullian, On Fasting 3

Why, then, do not you constantly preach, “Let us eat and drink, for to-morrow we shall die?” just as we do not hesitate manfully to command, “Let us fast, brethren and sisters, lest to-morrow perchance we die.” Openly let us vindicate our disciplines.

Tertullian, On Fasting 17

This is why we have steered our course straight through the different individual species of fastings, of xerophagies, of stations: in order that, while we recount, according to the materials which we find in either Testament, the advantages which the dutiful observances of abstinence from, or curtailment or deferment of, food confer, we may refute those who invalidate these things as empty observances; and again, while we similarly point out in what rank of religious duty they have always had place, may confute those who accuse them as novelties: for neither is that novel which has always been, nor that empty which is useful.

Tertullian, On Fasting 11

Such will be the strength of them who “fast to God.” For such, Heaven fights. You have (before you) a condition upon which (divine) defence will be granted, necessary even to spiritual wars.

Tertullian, On Fasting 7

A Jewish fast, at all events, is universally celebrated; while, neglecting the temples, throughout all the shore, in every open place, they continue long to send prayer up to heaven. And, albeit by the dress and ornamentation of mourning they disgrace the duty, still they do affect a faith in abstinence, and sigh for the arrival of the long-lingering evening star to sanction (their feeding). But it is enough for me that you, by heaping blasphemies upon our xerophagies, put them on a level with the chastity of an Isis and a Cybele. I admit the comparison in the way of evidence. Hence (our xerophagy) will be proved divine, which the devil, the emulator of things divine, imitates.

Tertullian, On Fasting 16

On the threshold of the Gospel, Anna the prophetess, daughter of Phanuel, “who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel,” after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of “fastings” also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting.

Tertullian, On Fasting 8

I should wonder at the Psychics, if they were enthralled to voluptuousness alone, which leads them to repeated marriages, if they were not likewise bursting with gluttony, which leads them to hate fasts. … First, the belly; and then immediately the materials of all other species of lasciviousness are laid subordinately to daintiness: through love of eating, love of impurity finds passage.

Tertullian, On Fasting 1

We do not deny that fish and other kinds of flesh, if we choose, may be taken as food; but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter before dinner went to the supper chamber at the sixth hour, a chance fit of hunger does not prejudice fasting.

Jerome, Against Jovinianus 2

But the second writing of the tables could not be effected without fasting. What was lost by drunkenness was regained by abstinence, a proof that by fasting we can return to paradise, whence, though fulness, we have been expelled. In Exodus we read that the battle was fought against Amalek while Moses prayed, and the whole people fasted until the evening.

Jerome, Against Jovinianus 2

The blessedness of paradise could not be consecrated without abstinence from food. So long as he fasted, he remained in paradise; he ate, and was cast out; he was no sooner cast out than he married a wife.

Jerome, Against Jovinianus 2

You see then that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and well-pleasing to God not by itself but by other works, and again from the surrounding circumstances it may be regarded as not merely vain but actually hateful, as the Lord says: “When they fast I will not hear their prayers.”

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.14

Therefore from this it is clear that fasting, for which not only are there special seasons appointed at which it should be practised or relaxed, but conditions and rules also laid down, is not good in its own nature, but something indifferent.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.17

Wherefore we must now inquire what we ought to hold about the state of fasting, whether we meant that it was good in the same sort of way as justice, prudence, fortitude and temperance, which cannot possibly be made anything else, or whether it is something indifferent which sometimes is useful when done, and may be sometimes omitted without condemnation; and which sometimes it is wrong to do, and sometimes laudable to omit. For if we hold fasting to be included in that list of virtues, so that abstinence from food is placed among those things which are good in themselves, then certainly the partaking of food will be bad and wrong.

John Cassian, The Conferences of John Cassian. Part III. Containing ... 5.13

Therefore fastings, vigils, meditation on the Scriptures, self-denial, and the abnegation of all possessions are not perfection, but aids to perfection: because the end of that science does not lie in these, but by means of these we arrive at the end.

John Cassian, The Conferences of John Cassian. Part I. Containing ... 2.7

Of what avail, dearly-beloved, are religious fasts in winning the mercy of God , and in renewing the fortunes of human frailty, we know from the statements of the holy Prophets, who proclaim that justice of God , Whose vengeance the people of Israel had again and again incurred through their iniquities, cannot be appeased save by fasting. Thus it is that the Prophet Joel warns them, saying, “thus saith the Lord your God , turn ye to Me with all your heart, with fasting and weeping and mourning, and rend your hearts and not your garments, and turn ye to the Lord your God , for He is merciful and patient, and of great kindness, and very merciful ,” and again, “sanctify a fast, proclaim a healing, assemble the people, sanctify the church .” And this exhortation must in our days also be obeyed, because these healing remedies must of necessity be proclaimed by us too, in order that in the observance of the ancient sanctification Christian devotion may gain what Jewish transgression lost.

Leo the Great, The Letters and Sermons of Leo the Great 5.45

And while all seasons are opportune for this duty, beloved, yet this present season is specially suitable and appropriate, at which our holy fathers, being Divinely inspired, sanctioned the Fast of the tenth month, that when all the ingathering of the crops was complete, we might dedicate to God our reasonable service of abstinence, and each might remember so to use his abundance as to be more abstinent in himself and more open-handed towards the poor. For forgiveness of sins is most efficaciously prayed for with almsgiving and fasting, and supplications that are winged by such aids mount swiftly to God’s ears: since as it is written, “the merciful man doeth good to his own soul ,” and nothing is so much a man’s own as that which he spends on his neighbour.

Leo the Great, The Letters and Sermons of Leo the Great 5.7

In former days, when the people of the Hebrews and all the tribes of Israel were oppressed for their scandalous sins by the grievous tyranny of the Philistines, in order that they might be able to overcome their enemies, as the sacred story declares, they restored their powers of mind and body by the injunction of a fast. For they understood that they had deserved that hard and wretched subjection for their neglect of God’s commands, and evil ways, and that it was in vain for them to strive with arms unless they had first withstood their sin. Therefore abstaining from food and drink, they applied the discipline of strict correction to themselves, and in order to conquer their foes, first conquered the allurements of the palate in themselves.

Leo the Great, The Letters and Sermons of Leo the Great 5.21

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.

Thomas Aquinas, Summa Theologica II-II.Q147.A2

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.

Thomas Aquinas, Summa Theologica II-II.Q147.A2

There is a wide difference, indeed, between prayer and fastings Prayer holds the first rank among the antics of piety: but fasting is a doubtful operation, and does not, like alms, belong to the class of those actions which God requires and approves. It is pleasing to God, only so far as it is directed to another object: and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance, when we are affected by the view of the tribunal of God.

John Calvin, Harmony of the Evangelists, Vol. 1 5.56

Men, by private fastings prepare themselves for the exercise of prayer, or they mortify their own flesh, or seek a remedy for some hidden vices. Now I do not call fasting temperance; for the children of God, we know, ought through their whole life to be sober and temperate in their habits; but fasting, I regard that to be, when something is abstracted from our moderate allowance: and such a fast, when practiced privately, is, as I have said, either a preparation for the exercise of prayer, or a means to mortify the flesh, or a remedy for some vices.

John Calvin, Commentary on Joel, Amos, and Obadiah Joel 2.6

Therefore this rule ought ever to be our guide — that fasting and such things are in themselves of no value, but must be estimated only by the end in view.

John Calvin, Commentary on Jonah, Micah, and Nahum Jonah 3.6

A holy and lawful fast has three ends in view. We use it either to mortify and subdue the flesh, that it may not wanton, or to prepare the better for prayer and holy meditation; or to give evidence of humbling ourselves before God, when we would confess our guilt before him.

John Calvin, Institutes of the Christian Religion IV.12

We sometimes meet with sound and prudent sentiments on fasting, but we also ever and anon meet with extravagant praises, lauding it as one of the cardinal virtues.

John Calvin, Institutes of the Christian Religion IV.12

Accordingly, when our Saviour excuses his apostles for not fasting, he does not say that fasting was abrogated, but reserves it for calamitous times, and conjoins it with mourning.

John Calvin, Institutes of the Christian Religion IV.12

Let us, therefore, make some observations on fasting, since very many, not understanding what utility there can be in it, judge it not to be very necessary, while others reject it altogether as superfluous. Where its use is not well known it is easy to fall into superstition.

John Calvin, Institutes of the Christian Religion IV.12

He that undertakes to enumerate the benefits of fasting may, in the next page, also reckon all the benefits of physic, for fasting is not to be commended as a duty, but as an instrument; and in that sense no man can reprove it, or undervalue it, but he that knows neither spiritual arts nor spiritual necessities. But by the doctors of the church it is called the nourishment of prayer, the restraint of lust, the wings of the souls, the diet of angels, the instrument of humility and self-denial, the purification of the spirit; and the paleness and meagerness of visage, which is consequent to the daily fast of great mortifiers, is, by St. Basil, said to be the mark in the forehead which the angel observed when he signed the saints in the forehead to escape the wrath of God.

Jeremy Taylor, Holy Living 4.6.3

He that fasts only to tame a rebellious body, when he is provided of a remedy either in grace or nature, may be tempted to leave off his fasting. But be that in his fast intends the mortification of every unruly appetite, and accustoming himself to bear the yoke of the Lord, a contempt of the pleasures of meat and drink, humiliation of all wilder thoughts, obedience and humility, austerity and charity, and the convenience and assistance to devotion, and to do an act of repentance; whatever happens, will have reason enough to make him to continue his purpose, and to sanctify it.

Jeremy Taylor, Holy Living 1.2.2

It must be a fast, a religious abstaining from meat and drink, further than is of absolute necessity. The king of Nineveh appointed a fast, in which they were to taste nothing, Jonah iii. 7 . Hereby we own ourselves unworthy of our necessary food, and that we have forfeited it and deserve to be wholly deprived of it, we punish ourselves and mortify the body, which has been the occasion of sin, we keep it in a frame fit to serve the soul in serving God, and, by the appetite's craving food, the desires of the soul towards that which is better than life, and all the supports of it, are excited.

Matthew Henry, Commentary on Joel 1.3

Though I do not suppose that secret fasting is to be practised in a stated manner, and steady course, like secret prayer; yet it seems to me a duty that all professing Christians should practise, and frequently practise. There are many occasions, of both a spiritual and temporal nature, that properly require it; and there are many particular mercies we desire for ourselves or friends, that it would be proper in this manner to seek of God.

Jonathan Edwards, Thoughts on the Revival of Religion in New England 6

Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, Ac 13:3; 1Co 7:5, 7; 9:26, 27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 1Ti 4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 1Ti 5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible First Timothy 4