Eucharistic Fasting: A Review of Its Practice and Evaluation of Its Benefit

Eucharistic Fasting: A Review of Its Practice and Evaluation of Its Benefit Madeleine Grace, C.V.I. Fasting was firmly established within the Judeo-Christian tradition long before its connection to the sacrament of the Eucharist. In the Old Testament, it is seen as a token of sorrow rather than an ascetical practice. In the New Testament, Jesus fasted forty days before beginning his ministry. 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. Fasting prior to reception of the Eucharist was quite widespread by the fourth century. In fact, St. Augustine of Hippo (354–430) assumed that its almost universal practice must have been divinely inspired. 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. 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. 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. 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. 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. 2 Thomas Aquinas, Summa Theologiae, II-II, q. 147, a. 1. 3 Dates given for all pontiffs reflect the years served within the pontificate. Antiphon 17.3 (2013): 225–246 226 Madeleine Grace, C.V.I. out that these changes have led to a decline in the importance of the Eucharistic fast. Some perceived these changes as making St. 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. Fasting within the Scriptures The practice of fasting is well known within Judaism. The Day of Atonement presumed a refraining from food. Within the Old Testament, fasting is connected with mourning and repentance (1 Sam 7:5). It accompanies prayer in a time of great need. Christ refused to allow his followers to enter into the exaggerated fasts prescribed by Jewish rabbis. 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). Jesus presumes that the disciples would fast, but they were meant to conceal this practice. This was to avoid the dangers of formalism and pride. Later his disciples would fast in imitation of Christ (Mt 4:2), specifically referring to the forty-day Lenten fast. After fasting and prayer, Paul and Barnabas received a special blessing before beginning Paul’s first missionary journey. The writings of Paul give evidence that he engaged in the penitential practice of fasting all of his life (2Cor 6:5; 2Cor 11:27). Fasting within Antiquity The Didache (AD 70) conveys that fasting was practiced on Wednesdays and Fridays.5 Fasting is tied with almsgiving among the early Church Fathers, as illustrated in the writings of St. John Chrysostom (347–407). This Eastern Father states in his Homilies on Matthew that fasting without almsgiving was no fast at all.6 4 Berard L. Marthaler, O.F.M., Conv., “The Eucharistic Fast: A Long Past into the Present,” in Reclaiming Catholicism: Treasures Old and New, ed. Thomas H. Groome and Michael J. Daley (Maryknoll NY: Orbis , 2010) 224–227, at 227. 5 Didache in The Didache, The Epistle of Barnabas, the Epistles and the Martyrdom of St...