Fasting was not appropriate during a time of joy, as it was considered to be a sign of mourning, inappropriate when the Bridegroom is present (Lk 5:33-35). Christ refused to allow his followers to enter into the exaggerated fasts prescribed by Jewish rabbis. It accompanies prayer in a time of great need. Within the Old Testament, fasting is connected with mourning and repentance (1 Sam 7:5). The Day of Atonement presumed a refraining from food. Fasting within the Scriptures The practice of fasting is well known within Judaism. Pius X’s (1903–1914) ideal of frequent communion a reality.4 The following study places the events in this chronology within the context of the challenge to catechesis in preparing those approaching reception of this sacrament, so central to our faith. Some perceived these changes as making St. out that these changes have led to a decline in the importance of the Eucharistic fast. 3 Dates given for all pontiffs reflect the years served within the pontificate. 2 Thomas Aquinas, Summa Theologiae, II-II, q. By the same token, it must be pointed 1 Council of Constance (1414–1418) Session XIII (June 15, 1415), in Heinrich Denzinger and Peter Hünermann, Enchiridion Symbolorum : Compendium of Creeds, Definitions, and Declarations of the Catholic Church (43rd ed., San Francisco: Ignatius Press, 2012) 1198. It is widely recognized that the changes brought about by Pius XII and Paul VI were due to the social and economic conditions of modern society. Four years later he reduced the fast from midnight to three hours, which Pope Paul VI (1963–78) further reduced in 1964 to one hour. Thomas Aquinas (1225–1274) gave credence to the value of fasting, pointing out that this practice enables the mind to arise more freely to the contemplation of heavenly things.2 Pope Pius XII (1939–1958)3 declared in 1953 that water and medication did not break the fast. By the Middle Ages it had become universal, as verified by the Council of Constance in 1418, which declared that the Eucharist may not be received by anyone who has not fasted, except in case of necessity.1 St. Augustine of Hippo (354–430) assumed that its almost universal practice must have been divinely inspired. Fasting prior to reception of the Eucharist was quite widespread by the fourth century. One may recall from the example of Paul and Barnabas, among others, that fasting with prayer is seen as a means of seeking divine assistance. In the New Testament, Jesus fasted forty days before beginning his ministry. In the Old Testament, it is seen as a token of sorrow rather than an ascetical practice. Fasting was firmly established within the Judeo-Christian tradition long before its connection to the sacrament of the Eucharist. In lieu of an abstract, here is a brief excerpt of the content:Įucharistic Fasting: A Review of Its Practice and Evaluation of Its Benefit Madeleine Grace, C.V.I.
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