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Home > Catholic Encyclopedia > B > The Black Fast


THE BLACK FAST

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This form of fasting, the most rigorous in the history of church legislation,
was marked by austerity regarding the quantity and quality of food permitted on
fasting days as well as the time wherein such food might be legitimately taken.

In the first place more than one meal was strictly prohibited. At this meal
flesh meat, eggs, butter, cheese, and milk were interdicted (Gregory I,
Decretals IV, cap. vi; Trullan Synod, Canon 56). Besides these restrictions
abstinence from wine, specially during Lent, was enjoined (Thomassin, Traité des
jeûnes de l'Église, II, vii). Furthermore, during Holy Week the fare consisted
of bread, salt, herbs, and water (Laymann, Theologia Moralis, Tr. VIII; De
observatione jejuniorum, i). Finally, this meal was not allowed until sunset.
St. Ambrose (De Elia et jejunio, sermo vii, in Psalm CXVIII), St. Chrysostom
(Homil. iv in Genesim), St. Basil (Oratio i, De jejunio) furnish unequivocal
testimony concerning the three characteristics of the black fast. The keynote of
their teaching is sounded by St. Bernard (Sermo. iii, no. 1, De Quadragesima),
when he says "hitherto we have fasted only until none" (3 p.m.) "whereas, now"
(during Lent) "kings and princes, clergy and laity, rich and poor will fast
until evening". It is quite certain that the days of Lent (Muller, Theologia
Moralis, II, Lib. II, Tr. ii, sect. 165, no. 11) as well as those preceding
ordination were marked by the black fast. This regime continued until the tenth
century when the custom of taking the only meal of the day at three o'clock was
introduced (Thomassin, loc. cit.). In the fourteenth century the hour of taking
this meal was changed to noon-day (Muller, loc. cit.). Shortly afterwards the
practice of taking a collation in the evening began to gain ground (Thomassin,
op. cit., II, xi). Finally, the custom of taking a crust of bread and some
coffee in the morning was introduced in the early part of the nineteenth
century. During the past fifty years, owing to ever changing circumstances of
time and place, the Church has gradually relaxed the severity of penitential
requirements, so that now little more than a vestige of former rigour obtains.


SOURCES

ST. THOMAS, Summa Theol., II, Q. ii, 2-147; BINGHAM, Antiquities of the
Christian Church (London, 1844); GUNNING, The Paschal or Lent Fast (Oxford,
1845)


ABOUT THIS PAGE

APA citation. O'Neill, J.D. (1907). The Black Fast. In The Catholic
Encyclopedia. New York: Robert Appleton Company.
http://www.newadvent.org/cathen/02590c.htm

MLA citation. O'Neill, James David. "The Black Fast." The Catholic Encyclopedia.
Vol. 2. New York: Robert Appleton Company, 1907.
<http://www.newadvent.org/cathen/02590c.htm>.

Transcription. This article was transcribed for New Advent by Bryan R. Johnson.

Ecclesiastical approbation. Nihil Obstat. 1907. Remy Lafort, S.T.D., Censor.
Imprimatur. +John M. Farley, Archbishop of New York.

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