FASTING

In a theological sense, the abstaining from food as a religious observance. This practice is recommended in the New Testament by the example of the Apostles and early Christians, who are frequently represented as fasting, especially on solemn occasions, such as when Paul and Barnabas are sent forth by the Apostles to preach to the Gentiles. At the same time it must be observed, that during our Saviour's lifetime his disciples were notorious among the Jews for not fasting, as was the common religious practice of the day: from which we must not suppose that Christ did not appoint stated days or periods of fasting, such as among Christians in later times, as well as among the Jews then, have generally degenerated into heartle ceremonial observances, but lelt such exercises rather to the judgment and feelings of his disciples to be made by them part of their own private devotions. The observances, however, of stated last days prevailed very early and universally in the church; and the Church of England has not hesitated, accordingly, to point out the practice of early antiquity as a guide to its children in this matter. In the Romish church, Wednesday and Friday are observed as fasts throughout the year, those being the days on which our Lord was betrayed and crucified respectively. There are a considerable number of fast days that occur also in the course of the year; and the whole period of Lent is held as a term of abstinence, in which the stated fast days that occur are observed with especial rigour (In imitation of our Lord's forty days' fast in the wilderne ). These were periods of real abstinence in the primitive church; but the little that was eaten does not appear to have been limited in early times, either in kind or quantity, by any positive precept. Fasting was practised differently by churches and individuals. The objection then that is brought against the Romish church in this particular is, first, that it commands and enforces that which was originally left to the discretion of Christians; and secondly, that by so doing, and by multiplying the occasions on which such abstinence is enjoined, it causes the practice to be looked upon as a work meritorious in itself and efficient for the expiation of sins, which was never intended to serve any other use than that of a means towards attaining a godly frame of mind. [s. 454]