Eggs in the History of Catholic Fasting and Abstinence

Of all the changes in Catholic fasting and abstinence across the centuries, few are as striking as the regulation of eggs. Today, Catholics rarely think of eggs as a “penitential food,” but for well over a millennium they were strictly forbidden during Lent, alongside dairy and animal fat. Understanding the history of these rules helps us appreciate both the rigor of earlier generations and the cultural traditions that flowed from them as detailed in The Definite Guide to Catholic Fasting and Abstinence.

1. The Ancient and Patristic Church

Early Christian fasting was extraordinarily strict.

Dr. K.A. Heinrich Kellner records that in the ancient Church, especially in Holy Week, food was reduced to bread, salt, and water. The Apostolic Constitutions forbade flesh and wine for all of Lent and prescribed total abstinence on Good Friday and Holy Saturday. St. John Chrysostom testifies that in Antioch, no flesh was eaten during the whole of Lent. Crucially, milk and eggs (lacticinia) were also excluded as a general rule.

The Council of Trullo (692) confirmed this universality, forbidding the eating of eggs and cheese in Lent, even on Sundays, under penalty of deposition for clerics and excommunication for laymen (Canon 56).

Thus, from the earliest centuries, Lenten fasting meant abstaining not only from meat but also from dairy, eggs, and animal products.

2. Pope St. Gregory the Great and the Medieval Consensus

In 604, Pope St. Gregory the Great summarized the law succinctly: “We abstain from flesh meat and from all things that come from flesh, as milk, cheese, and eggs.”

This form endured for nearly a thousand years. Whenever fasting was observed, abstinence was also observed. Thus: Lent = no meat, no eggs, no dairy, no animal products.

By the time of St. Thomas Aquinas, the Lenten fast still forbade lacticinia, while Fridays and other non-Lenten abstinence days had already relaxed to permit dairy and eggs. This distinction became fixed: Lent retained the stricter prohibition, while non-Lenten abstinence was milder.

3. Culture and Custom

From this tradition arose beloved customs:

• Shrove Tuesday pancakes used up eggs and butter before Lent.
• Easter eggs became a festive symbol of the Resurrection precisely because they were absent for 46 days.

In some countries, exceptions were made. As Fr. Francis Weiser notes, Scandinavia was never bound to strict lacticinia abstinence because substitutes were scarce; dispensations were common, often accompanied by pious almsgiving.

Even so, the general discipline remained firm until the modern era.

4. 19th-Century Relaxations

By the 19th century, the Church had begun granting wider concessions.

In 1886, Pope Leo XIII permitted meat, eggs, and dairy on Sundays of Lent and at the main meal on every weekday except Wednesday and Friday in the United States. Holy Saturday was excluded. This marked a decisive relaxation.

Mara Morrow notes that Leo XIII also allowed eggs and dairy at the evening collation daily during Lent and permitted bread with coffee or chocolate in the morning. These mitigations were part of a broader trend: the use of lard and meat drippings was allowed, and those exempt from fasting could eat eggs and milk more than once a day.

A 1905 Irish catechism by Fr. Patrick Power still listed milk, butter, cheese, and eggs as forbidden in Lent, though he acknowledged that some countries allowed milk at collation. Dispensation varied widely by nation.

5. The 1917 Code of Canon Law

The 1917 Code decisively ended the universal prohibition of lacticinia during Lent. 

• Canon 1250: abstinence forbids meat and soups made with meat, “but not eggs, milk, and other condiments, even if taken from animals.”
• Canon 1251: mixing meat and fish in the same meal was permitted.

From this point, eggs and dairy were no longer excluded by law, even during Lent. The ancient and medieval practice was officially abrogated.

6. Mid-20th Century Clarifications

By the 1950s, theologians such as Fr. Dominic Prümmer explained the law clearly: abstinence forbade flesh meat and broth, but not eggs, dairy, or animal fats. In case of doubt, one was free to eat, since the law did not bind in uncertainty.

Thus, by mid-century, eggs were firmly reclassified as a permitted food on both fasting and abstinence days.

7. Today’s Law

Under the 1983 Code of Canon Law:

• Fasting (Ash Wednesday and Good Friday): one full meal and two smaller meals, no restriction on eggs.
• Abstinence (Fridays of Lent): no meat, but eggs fully permitted.
• Year-round Friday penance remains binding, but abstinence from eggs is nowhere in view.

8. Conclusion

For more than a millennium, the Catholic Church’s Lenten discipline excluded not only meat but also eggs and dairy. This practice, deeply rooted in the patristic and medieval Church, gave rise to traditions such as Easter eggs and Shrove Tuesday pancakes. Outside Lent, however, abstinence days rarely included eggs after the early Middle Ages.

From Pope St. Gregory the Great through St. Thomas Aquinas, lacticinia abstinence was normative in Lent. Dispensations and mitigations appeared over time, culminating in Pope Leo XIII’s late-19th-century relaxations and the 1917 Code’s universal allowance of eggs and dairy. Today, the Church’s law requires only abstinence from meat, leaving eggs entirely permitted.

Still, some Catholics voluntarily restore the older discipline of giving up eggs and dairy during Lent, rediscovering a penitential practice that once united Christendom and sanctified the approach to Easter.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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The 40 Hour Passion Fast and the Black Fast

The Strictness of Holy Week

The Passion Fast is a term which refers to the fast which began for some as early as sunset on Holy Thursday and as late as 8 AM on Good Friday. No one was allowed to eat any food during that time until sunset on Holy Saturday, which – since most fasted for Communion – extended until the morning on Easter Sunday. It was often called a “40 Hours Fast” and represents the original Lenten fast. For those who were too weak to follow this fast the minimum fast at this time was that of xerophagiae.

Xerophagiae is a diet of simple, dry, uncooked food, such as raw nuts, bread, fruits, and vegetables. Fish and oil are not part of it and neither are flesh nor animal products. It was a precept to fast on these only during Holy Week by custom and/or decree until approximately the time of Pope St. Gregory the Great (reigned 590 – 604 AD), who mentions nothing of it. It may still have been a custom at that time but no mention of it is made in the Decretals of Gregory IX published in 1234.

The Black Fast

A commonly misunderstood aspect of fasting is the “black fast.” Is the Passion Fast a Black Fast? Is it the only Black Fast? What is the true definition of a black fast? And what is it not? The Catholic Encyclopedia from 1907 answers as follows:

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. 

This is based in practice on the fasting done by the Early Church and the Apostles. In practice, there are three criteria that make a fast a “black fast” as the Encyclopedia identifies:

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, especially 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. 

Hence a black fast is one that meets these criteria:

1. Only one meal a day

2. Complete abstinence from all meat and animal products

3. The one meal may only be consumed after sunset.

Consequently, it is not a total abstinence from all food and drink whatsoever that makes a fast a “black fast”. And it also does not mean that one eats only bread. Vegetables are certainly allowed at the meal. And the Passion Fast is one such Black Fast

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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How Fasting on Vigils Was Reduced Over Time

Click for a larger image. Holy Saturday is not included as it is covered separately by Lenten regulations.

What are Vigils?

Even though the Great Fast of Lent has ended, our fasting has not ended. There are many other days of fasting this year, such as Ember Days and Vigils, which are still coming this year. Understanding fasting on Vigils is something that has been forgotten by the average Catholic today. And rediscovering this practice will help us better celebrate the feastday following the vigil while allowing us more shared days of penance.

Some feasts have vigils associated with them. The term “vigil” is used in several ways. It most properly refers to an entire day before a major feast day (e.g., the Vigil of Christmas, which refers to the entire day of December 24). This kind of vigil is a liturgical day in itself and marks the following day as a day of greater liturgical significance. This is the proper meaning of a vigil. In a similar way, the Catechism of Perseverance, published in 1849, states: “The word vigil signifies watching. The vigils are the days of abstinence and fast which precede the great festivals of the year. There are five; those of Christmas, Easter, Pentecost, Assumption, and All Saints. In some dioceses, the feast of St. Peter and St. Paul is also preceded by a vigil.”

NB: A Mass using the Sunday propers that is anticipated (i.e., offered) on a Saturday evening is sometimes, though incorrectly, called a vigil. This practice, however, is a post-Vatican II novelty and not part of Catholic Tradition, so I counsel Catholics to never attend such “vigil Masses” on Saturday evenings.

Definition of Key Terms in the Vigils Table:

Fasting: Fasting refers to how much food we eat. It means taking only one meal during a calendar day. The meal should be an average-sized meal as overeating at the one meal is against the spirit of the fast. Fasting generally means that the meal is to be taken later in the day. Along with the one meal, up to two snacks (technically called either a collation or frustulum) are permitted. These are optional, not required. Added up together, they may not equal the size of the one meal. No other snacking throughout the day is permitted. Fasting does not affect liquids, aside from the Eucharistic Fast which is a separate matter.

Abstinence: Abstinence in this context refers to not eating meat. Meat refers to the flesh meat of mammals or fowl. Beef, poultry, lamb, etc. are all forbidden on days of abstinence. Abstinence does not currently prohibit animal byproducts like dairy (e.g., cheese, butter, milk) or eggs, but in times past, they were prohibited. Fish is permitted along with shellfish and other cold-blooded animals like alligators. In times past, days of fasting were always days of abstinence as well; however, not all days of abstinence were days of mandatory fasting.

Partial Abstinence: Partial Abstinence refers to eating meat only at the principal meal of the day. Days of partial abstinence do not permit meat to be eaten as part of the collation or the frustulum. Partial abstinence started only in 1741 under Pope Benedict XIV as a concession and as part of a gradual weakening of discipline. Beforehand, days of abstinence were days of complete abstinence.

NB: The table concerns only fasting and abstinence for Vigils and thus omits other possible days of fasting and/or abstinence: Lent, Ember Days, Rogation Days, etc.

Explanation of Key Changes to Vigils in the English-Speaking World:

1. On March 9, 1777, Pope Pius VI reduced for English Catholics days of fasting to consist of the Ember Days; the forty days Lent; Wednesdays and Fridays in Advent; and the vigils of Christmas, Whitsun Sunday (i.e. Pentecost), Ss. Peter and Paul, and All Saints.

2. As mentioned in the Irish Ecclesiastical Record from 1882, Pope Benedict XIV in 1755 removed 18 feasts from double precept and reduced them to single precept. Shortly thereafter in 1778, Pope Pius VI reduced the number of holy days to 13. And as the Record states, "On this occasion, the obligation of hearing Mass was removed, as well as the obligation of abstaining from servile works." The Record continues: "the number of those Vigils to which the obligation of fasting had been attached [as of 1778] was in fact but eight - these being the Vigils of the feast of St. Laurence the Martyr (August 9th), and of seven of the nine suppressed feasts of the Apostles." No fasting was observed beforehand on the Vigil of St. John on December 26 or the Vigil of Ss. Philip and James on account of them always falling in Christmas and Pascaltide respectively.

3. The Vigil of Ss. Peter and Paul ceased being a fast day in America by 1842. In Great Britain, Ireland, Australia, and Canada the Vigil of Ss. Peter and Paul remained a day of fasting and abstinence up until the 1917 Code of Canon law. In 1902, the Holy Father granted a special dispensation for Catholics in England from fasting on the Vigil of Ss. Peter and Paul in honor of the coronation of King Edward VII, illustrating historical proof of its observance in the early part of the 20th century.

4. "The Catholic's Pocket Prayer-Book" published by Henri Proost & Co in 1924 notes "in the United Kingdom (except during Lent), abstinence is not binding on Ember Saturdays or on any Vigil that immediately precedes or follows a Friday or other day of abstinence."

5. Effective with the 1917 Code, fasting and abstinence were no longer observed should a vigil fall on a Sunday as stated in the code: "If a vigil that is a fast day falls on a Sunday the fast is not to be anticipated on Saturday but is dropped altogether that year." Before 1917, the fast of a Vigil that fell on a Sunday was observed instead on the preceding Saturday.

6. On January 28, 1949, the United States bishops issued modified regulations on abstinence in America again after receiving a ruling from the Sacred Congregation of the Council. Partial abstinence replaced complete abstinence for Ember Wednesdays, Ember Saturdays, and the Vigil of Pentecost.

7. In March 1955, Pope Pius XII abolished the liturgical Vigil of All Saints. The US Bishops requested an official determination from Rome on whether the custom of fasting and abstinence on the suspended Vigil of All Saints had also been terminated. They received a pre-printed notice in a response dated March 15, 1957, stating: "The Decree of the Sacred Congregation of Rites...looks simply to the liturgical part of the day and does not touch the obligation of fast and abstinence that are a penitential preparation for the following feast day." The US Bishop thereafter dispensed both the fast and partial abstinence law for the Vigil of All Saints.

8. On July 25, 1957, Pope Pius XII commuted the fast in the Universal Church from the Vigil of the Assumption to the Vigil of the Immaculate Conception on December 7, even though he had previously abrogated the Mass for the Vigil of the Immaculate Conception. 

9. In 1959, Pope John XXIII permitted the Christmas Eve fast and abstinence to be transferred to 23rd. While the United States, Great Britain, and Ireland kept the penance on December 24, other nations, including Canada and the Philippines, transferred it to December 23.

10. As stated in a January 1960 issue of the Catholic Standard and Times, following an October 1959 meeting, the Bishops of Canada issued new regulations taking effect in 1960 that provided that the law of abstinence henceforth will apply only on all Fridays of the year, while the regulations for fast and abstinence will apply only on four days—Ash Wednesday; Good Friday; December 7, the vigil of the feast of the Immaculate Conception, and December 23, the anticipated vigil before Christmas.

How are Vigils Observed?

There are two characteristics of vigils: penance and prayer. 

As to penance, many liturgical vigils, if not all, were originally also days of fasting and abstinence. Over time, the fasting and abstinence was dropped from many. By the time of the Catechism of Perseverance, there were only a few such vigils. But the days of fasting and abstinence differed – including on vigils in various places. For instance, by 1893, the only fasting days kept in Rome were the forty days of Lent, the Ember Days, and the Vigils of the Purification, of Pentecost, of St. John the Baptist, of Ss. Peter and Paul, of the Assumption, of All Saints, and of Christmas. This is summarized from the Handbook to Christian and Ecclesiastical Rome. In just a few years, Rome would abrogate the fast on the Vigil of the Purification and on the Vigil of St. John the Baptist. By the 1917 Code of Canon Law, fasting vigils were dropped universally to only four days: Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas. These are what Americans at that time were aware of, but previously, there were differing vigils.

By 1917, there were, however, still many other liturgical vigils on the calendar that were not obligatory days of abstinence at that time. For instance, before the changes to the Roman Rite liturgical calendar in 1955, nearly all feasts of the Apostles were preceded by a vigil. And the Church put those days in place to help us prepare for the importance of the feast of an Apostle, since all feasts of the Apostles were in former times Holy Days of Obligation. We have lost the importance of the feast days of the Apostles, I believe, in part due to losing the vigils. We can change that for ourselves by observing those feast days in our own prayer lives. And the same is true for the Vigil of All Saints (i.e., Halloween), a traditional day when we would fast and abstain from meat, but which is neither found in the Novus Ordo calendar nor even in the 1962 Missal.  Hence any of the older vigils (e.g., the Vigil of St. Lawrence, the Vigil of Epiphany, the Vigil of the Nativity of St. John the Baptist, etc.) can and arguably, should, be observed with fasting and abstinence even if they are not obliged under penalty of sin. 

The second key feature of vigils is prayer. 

The Catechism of Perseverance explains this aspect well: “How should we spend the vigils? Whatever be our age, we should spend those days in a more holy manner than other days, in order to prepare for the celebration of the festival and to receive the graces which God always gives more abundantly at that time.” Praying an extra rosary, making time for mental prayer, and even praying into the evening as the vigil becomes the feastday itself are all worthwhile practices to make vigils slightly more penitential and all the more prayerful.

While we know that Sundays and Holy Days of Obligation should be spent in prayer, attendance at Holy Mass, and in avoidance of servile work, we often pay little mind to vigils since the Church over the past several decades has virtually eliminated them. But we must honor our Lady of Fatima’s call for penance and can model our example after that of our forefathers who observed the vigils in preparation for the feast.

Works Cited:

1. Great Britain (1776): American Ecclesiastical Review (Hardy and Mahony, 1886), vol. 11, p. 469.https://www.google.com/books/edition/The_American_Catholic_Quarterly_Review/lz0QAAAAYAAJ 

2. USA (1789): American Ecclesiastical Review (Hardy and Mahony, 1886), vol. 11, p. 469.https://www.google.com/books/edition/The_American_Catholic_Quarterly_Review/lz0QAAAAYAAJ 

3. USA (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm

4. Great Britain (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm

5. Canada (1909): O'Neill, J.D. (1909). Fast. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/05789c.htm

6. CIC (1917): Peters, Edward N.  1917 Pio-Benedictine Code of Canon Law: in English translation, with extensive scholarly apparatus.  San Francisco: Ignatius Press, 2001. https://www.jgray.org/codes/ 

7. Canada (1952): https://sspx.ca/en/rules-fast-abstinence 

8. USA (1962): Rev. Heribert Jone, “Moral Theology: Englished and Adapted to the Laws and Customs of the United States of America,” (Newman Press, 2009), p. 285.

9. Canada (1962): The Catholic Standard and Times, Volume 65, Number 19, Published January 29, 1960. https://thecatholicnewsarchive.org/?a=d&d=cst19600129-01.2.77&e=-------en-20--1--txt-txIN-------- 

10. Great Britain (1962): 1962 Roman Catholic Daily Missal, (Angelus Press, 2004). 

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Is St. Joseph's Day Traditionally Still A Fasting Day?

Since St. Joseph’s Day falls during Lent, it coincides with the traditional Lenten fast which traditionally required 40 days of fasting and 46 days of abstinence from meat. Per the 1917 Code of Canon Law, Friday abstinence is still required on St. Joseph’s Day even where it is kept as a Holy Day of Obligation. And would the fast of Lent still be observed? The answer is unequivocally yes.

The question of whether Holy Days of Obligation abrogate the requirement of Friday abstinence outside of Lent is mentioned in the 1917 Code:

On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon (1917 Code, Canon 1252 § 4).[1]

The 1917 Code is explicit – feasts of precepts do not remove the requirement to fast or abstain during Lent. The only way that the obligation would be removed during the season of Lent would be if a dispensation would be specifically offered by the lawful Church authorities for a particular day.

It must be further noted that the removal of the obligation of penance on Holy Days of Obligation outside of Lent only applies to areas that observe the day of precept. It is not based on the Roman calendar, as affirmed by the Commission on the Code in a 1924 article in the American Ecclesiastical Review. Hence, when January 6th, the Feast of the Epiphany, falls on a Friday, it is still a mandatory day of abstinence in America and France and other places where it is not a Holy Day of Obligation. In contrast, Canada, Rome, and places that keep it as a Holy Day do not have to observe fasting and/or abstinence on that particular Friday. This, however, only applies to Holy Day of Obligation outside of Lent. And this change only started with the 1917 Code – beforehand, it was still a day of abstinence on Fridays regardless if it was a day of precept or not, unless a specific dispensation was issued by the Pope himself.

In 1954, Pope Pius XII issued such a decree granting bishops the permission to dispense from Friday abstinence for the Feast of St. Joseph which that year fell on a Friday. A March 26, 1954, article of The Guardian elaborates: 

“Bishops throughout the world have been granted the faculty to dispense their faithful from the law of abstinence on the Feast of St. Joseph, Friday, March 19. The power was granted in a decree issued by the Sacred Congregation of the Council, which said it acted at the special mandate of His Holiness Pope Pius XII. The decree published in L’Osservatore Romano made no mention of a dispensation from the Lenten fast.”

As such, St. Joseph’s Day did not permit the faithful to eat meat on Fridays in Lent unless such a specific dispensation were offered, which was very rarely done. Likewise, to those who maintain the 1917 Code’s requirement to also fast all forty weekdays of Lent – which was observed since the Early Church – St. Joseph’s Day remains a day of fast. Surely St. Joseph would want us to produce worthy fruits of penance during this holiest season as we prepare for the Pascal mystery.

Unfortunately, the 1983 Code of Canon Law which aligns with the many Modernist changes in the Church weakly states:

The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent. Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday (1983 Code, Canons 1251 – 1252).

It should be noted that traditionally St. Joseph’s Tables, even when transferred to Sunday, were always meatless. For centuries, even Sundays in Lent were days of abstinence – just not fasting.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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Is St. Patrick's Day Traditionally Still A Fasting Day?

Definition of Fasting vs. Abstinence

Fasting refers to how much food we eat and, historically, when we eat it. It means taking only one meal during a calendar day. The meal should be an average-sized meal as overeating at the one meal is against the spirit of the fast. Fasting generally means that the meal is to be taken later in the day. Along with the one meal, up to two snacks (technically called either a collation or frustulum) are permitted. These are optional, not required. Added up together, they may not equal the size of the one meal. No other snacking throughout the day is permitted. 

Abstinence in this context refers to not eating meat. Meat refers to the fleshmeat of mammals or fowl. Beef, poultry, lamb, etc are all forbidden on days of abstinence. Abstinence does not currently prohibit animal byproducts like dairy (e.g. cheese, butter, milk) or eggs, but in times past they were prohibited. Fish is currently permitted along with shellfish and other cold-blooded animals like alligators. In times past, days of fast were always days of abstinence as well; however, not all days of abstinence were days of mandatory fasting.

The Church's Law in 1917

The days of obligatory fasting as listed in the 1917 Code of Canon Law were the forty days of Lent (including Ash Wednesday, Good Friday, and Holy Saturday until noon); the Ember Days; and the Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas. Partial abstinence, the eating of meat only at the principal meal, was obligatory on all weeks of Lent (Monday through Thursday). And of course, complete abstinence was required on all Fridays, including Fridays of Lent, except when a holy day of obligation fell on a Friday outside of Lent. Saturdays in Lent were likewise days of complete abstinence.

The Church's Law in 1962

By 1962, the laws of fasting and abstinence were as follows as described in "Moral Theology" by Rev. Heribert Jone and adapted by Rev. Urban Adelman for the "laws and customs of the United States of America" copyright 1961: "Complete abstinence is to be observed on all Fridays of the year, Ash Wednesday, the Vigils of Immaculate Conception and Christmas. Partial abstinence is to be observed on Ember Wednesdays and Saturdays and on the Vigil of Pentecost. Days of fast are all the weekdays of Lent, Ember Days, and the Vigil of Pentecost." If a vigil falls on a Sunday, the law of abstinence and fasting is dispensed that year and is not transferred to the preceding day. Father Jone adds additional guidance for the Vigil of the Nativity fast: "General custom allows one who is fasting to take a double portion of food at the collation on Christmas Eve (jejunium gaudiosum)."

History of St. Patrick's Day in Lent

    

For the Irish (and for Irish Americans), St. Patrick's Day is both a cultural milestone and, traditionally, a very significant spiritual day. Even traditional Catholics are not sure, due to conflicting information, if St. Patrick's Day was a day of fasting and abstinence during Lent on non-Fridays. Can I Eat Meat on St. Patrick's Day on a Friday in Lent is a different topic as Friday abstinence is universally mandatory and binding under pain of mortal sin.

The first record of dispensation from Lenten fast and/or abstinence on St. Patrick's Day was early in America's history at a time when all of Lent, aside from Sundays, were days of mandatory fasting for those between the ages of 21 and 60 (health exceptions aside). With the growing number of Irish immigrants to America in the early 1800s, special attention was given to dispense from fasting when St. Patrick's Day fell on a Friday. This was done for the members of the Charitable Irish Society of Boston in 1837 and would become customary in the United States. The dispensation in 1837 "was granted on the proviso that all diners gave a small sum to charity." But this was in Boston, which was an epi-center of Irish Americans.

Back in Ireland, St. Patrick's Day was a Holy Day of Obligation and still, without special dispensation, a day of mandatory fasting and abstinence. Interestingly, "The Catholic's Pocket Prayer-Book," published by Henri Proost & Co. in 1924, notes that for Australia and New Zealand, all days in Lent were days of fasting "except Sundays and St. Patrick's Day." The same pocket guide lists the days of fasting and abstinence for Ireland and lists no such exception. Yet even for Australia and New Zealand, no exception for abstinence existed on St. Patrick's Day in 1924.

Conclusion

Hence, except for Australian and New Zealand Catholics, Catholics in other countries were to still fast and abstain on St. Patrick's Day. It was only not a fasting day when it fell on a Sunday in Lent, since there is no fasting on Sundays. However, it is still possible to celebrate with Irish Soda Bread and other vegan foods.

For a separate discussion of Can I Eat Meat on St. Patrick's Day on a Friday in Lent, see that article.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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The Protestant Attack on Lenten Penance

In the Middle Ages, abstinence from meat on Fridays and during Lent was not only Church law – it was civil law as well. And people gladly obeyed these laws out of respect for the teaching authority of the Church. Yet after the Protestant revolt which began in 1517 and continued through the middle of the 1600s, this was to change. Zwingli, the protestant leader from Switzerland, directed multiple attacks against the merits of good works, including fasting and abstinence through the infamous “The Affair of Sausage” in 1522. He audaciously claimed that since Scripture was the only authority, sausages should be eaten publicly in Lent in defiance. 

The same occurred in England, which followed the revolt of Luther and his peers. King Henry VIII, who was previously given the title “Defender of the Faith” by Pope Leo X for his defense against Luther, succumbed to heresy and schism when he broke from Lord’s established Church on earth in 1533 to engage in adultery. Church property was seized. Catholics were killed. Catholicism was made illegal in England in 1559 under Queen Elizabeth I, and for 232 years, except during the brief reign of the Catholic King James II (1685 – 1688), the Catholic Mass was illegal until 1791. Yet the Anglicans at least kept the Catholic customs of abstinence for some years.

English Royalty proclamations supporting abstinence of meat continued to occur in England in 1563, 1619, 1625, 1627, and 1631. The same likewise occurred in 1687 under King James II. After the Revolution in 1688 and the overthrow of Catholicism by William III and Mary II, the laws were no longer enforced and officially removed from the law books by the Statue Law Revision Act in 1863. Similar changes occurred throughout Europe as Protestants reviled the fast.

Protestants largely abandoned fasting and other forms of mortification altogether in a complete rupture with the practice of all of Christianity back to the Apostles themselves. While some Lutherans and Methodists will voluntarily keep fasting days, it is uncommon and not practiced under obligation. Methodists, who were founded by John Wesley in the 18th century, for instance, if they do fast, are more likely to observe the “Daniel Fast” during the season of Lent, which is categorized by abstinence from "meat, fish, egg, dairy products, chocolates, ice creams, sugar, sweets, wine or any alcoholic beverages" as taken from the Book of Daniel 10:3. 

By the 1900s, the Episcopalian Church, the American branch of Anglicanism, largely abandoned all fasting and abstinence by re-writing their Book of Common Prayer (BCP):

The 1928 BCP in its table of fasts listed ‘other days of fasting on which the Church requires such a measure of abstinence as is more especially suited to extraordinary acts and exercises of devotion.’ These included the forty days of Lent, the Ember Days, and Fridays. No distinction was made between fasting and abstinence. The 1979 BCP dropped the Ember Days from the list and refers to both Lenten weekdays and Fridays outside of the Christmas and Easter seasons as Days of Special Devotion ‘observed by special acts of discipline and self-denial’ (p. 17). While this permits the traditional observance of Days of Abstinence, it clearly leaves the nature of the special acts of discipline and self-denial to the individual. 

Even amid the Protestant revolt, weakening discipline continued even in Catholic nations. For example, the twice-weekly fast on Wednesday and Friday goes back to the Apostles. In Ireland for instance the use of meat on all Wednesdays of the year was prohibited until around the middle of the 17th century.  This harkened back to the vestige of those earlier times when Wednesdays were days of weekly fasting as Father Slater notes in “A Short History of Moral Theology” published in 1909:

The obligation of fasting on all Wednesdays and Fridays ceased almost entirely about the tenth century, but the fixing of those days by ecclesiastical authority for fasting, and the desire to substitute a Christian observance at Rome for certain pagan rites celebrated in connection with the seasons of the year, seem to have given rise to our Ember Days… About the tenth century the obligation of the Friday fast was reduced to one of abstinence from flesh meat, and the Wednesday fast after being similarly mitigated gradually disappeared altogether. 

Of course, Lent was not an invention of the Middle Ages. Lenten fasting goes back to the very Apostles themselves!  The great liturgist Dom Guéranger writes that the fast which precedes Easter originated with the Apostles themselves:

The forty days’ fast, which we call Lent, is the Church’s preparation for Easter, and was instituted at the very commencement of Christianity. Our Blessed Lord Himself sanctioned it by fasting forty days and forty nights in the desert; and though He would not impose it on the world by an express commandment (which, in that case, could not have been open to the power of dispensation), yet He showed plainly enough, by His own example, that fasting, which God had so frequently ordered in the old Law, was to be also practiced by the children of the new…The apostles, therefore, legislated for our weakness, by instituting, at the very commencement of the Christian Church, that the solemnity of Easter should be preceded by a universal fast. 

The Catechism of the Liturgy by a Religious of the Sacred Heart published by The Paulist Press, New York, 1919  affirms the apostolic origin of the Lenten fast: “The Lenten fast dates back to Apostolic times as is attested by Saint Jerome, Saint Leo the Great, Saint Cyril of Alexandria and others.” In the 2nd century, St. Irenaeus wrote to Pope St. Victor I inquiring on how Easter should be celebrated while mentioning the practice of fasting leading up to Easter.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence. Want to go deeper into knowing the Catholic Faith? Check out the resources of CatechismClass.com.

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Abstinence is Still Obligatory on Friday in the Octave of Christmas

As a reminder, the Friday in the Octave of Christmas is still an obligatory day of abstinence. As Catholics, we are still bound to abstain from meat each Friday in the entire year, not just in Lent. 

Abstinence Traditionally Required on the Friday in the Octave of Christmas

The 1917 Code of Canon Law stipulated that the requirement to abstain from meat (i.e. Friday penance) was required each and every Friday of the year unless that particular Friday was a Holy Day of Obligation:

"On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon" (1917 Code, Canon 1252 § 4). [Translation taken from THE 1917 OR PIO-BENEDICTINE CODE OF CANON LAW in English Translation by Dr. Edward Peters]

The 1917 Code introduced the radical notion that a Holy Day of Obligation would eo ipso overrule the requirement of Friday abstinence for any Holy Days of Obligation outside of Lent. Previously the only day that would automatically abrogate the requirement of Friday abstinence was Christmas Day (December 25th) whose exception went back only to 1216 AD. Before the time of St. Pius X, a dispensation was required by the Holy Father to dispense from Friday abstinence on any other Holy Day of Obligation.

Friday in the Octave of our Lord's Nativity is not a feast of precept (i.e., a Holy Day of Obligation). While Feastdays of the Comites used to be Holy Days of Obligation, and while even St. Thomas Becket's Day was one of obligation in England in times past, they are no longer days of obligation. The 1917 Code of Canon Law outlined the rules of fasting and abstinence in Canons 1250-1254.

Abstinence Is Even Required on the Friday in the Octave of Christmas Per the 1983 Code

The 1983 Code and the myriad of weakening dispensations offered between 1917 and the present have led to a continual decline in penance and devotion. But even these weakened post-Vatican II Code did not change Friday in the Octave of Christmas to be one that permitted meat. The National Conference of Catholic Bishops (NCCB) issued a statement on November 18, 1966, where abstinence was made obligatory on all Fridays of Lent, except Solemnities (i.e., First Class Feasts), on Ash Wednesday, and on Good Friday. Friday in the Octave of the Nativity is not a solemnity. So even the weakened Code 1251 still obliges abstinence:

Can. 1251 Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.

Prayer to Infant Jesus of Prague By Venerable Father Cyril, OCD:

O Divine Infant Jesus, I have recourse to Thee. Please through Thy Blessed Mother, assist me in this necessity… mention intention… because I firmly believe that Thy Divinity can help me. I hope with confidence to obtain Thy holy grace. I love Thee with all my heart and with all the strength of my soul. 

I repent sincerely of my sins and I beg Thee, O Good Jesus, to grant me the strength to triumph over them. I resolve never more to offend Thee and I come to offer myself to Thee with the intention of enduring everything, rather than to displease Thee. Henceforth, I desire to serve Thee with fidelity and, for the love of Thee, O Divine Infant, I will love my neighbour as myself.

All powerful Infant, O Jesus, I implore Thee again, assist me in this need. Grant me the grace of possessing Thee eternally with Mary and Joseph and of adoring Thee with the angels in the Heavenly Court. 

Amen.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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Advent Embertide & the Golden Mass

The Gospel from Ember Wednesday is also the Gospel during the Advent Rorate Mass

Ember Days this Advent: December 20, 22, and 23

If you are in good health, please at least fast during these three days and pray additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5).  Ember Days are days of fasting and abstinence. Please click here for a special PDF Ember Day Manual, including reflections for the Advent Ember Days.

Note, while most Missals call for Ember Wednesday and Ember Saturday to be a day of partial abstinence, this is a rather modern practice. Partial Abstinence refers to eating meat only at the principal meal of the day and do not permit meat to be eaten as part of the collation or the frustulum. Partial abstinence started only in 1741 under Pope Benedict XIV as a concession & as part of a gradual decline of fasting. It is better to keep all Ember Days as days of complete abstinence. Ember Fridays of course are in all Missals days of complete abstinence.

From Angelus Press Daily Missal:

At the beginning of the four seasons of the Ecclesiastical Year, the Ember Days have been instituted by the Church to thank God for blessings obtained during the past year and to implore further graces for the new season. Their importance in the Church was formerly very great. They are fixed on the Wednesday, Friday, and Saturday: after the First Sunday of Lent for spring, after Pentecost Sunday for summer, after the Feast of the Exaltation of the Cross (14th September) for autumn, and after the Third Sunday of Advent for winter. They are intended, too, to consecrate to God the various seasons in nature, and to prepare by penance those who are about to be ordained. Ordinations generally take place on the Ember Days. The faithful ought to pray on these days for good priests. The Ember Days were until c. 1960 fastdays of obligation.

Ember Wednesday of Advent is known as the Golden Mass, which is the first time in the temporal cycle of the Liturgical Year when the Annunciation is read as the Gospel. The New Liturgical Movement states:

On this day, the Church reads the Gospel of the Annunciation (Luke 1, 26-38), at which point, the beginning of mankind’s redemption, the story begins to move forward. On Friday, there follows the Gospel of the Visitation. (Luke 1, 39-47) In the Breviary homily of that day, Saint Ambrose calls to our attention the first meeting of the Word Incarnate with His Forerunner, while both are still in their mothers’ wombs; “We must consider the fact that the greater one comes to the lesser, that the lesser may be aided: Mary to Elisabeth, Christ to John.” Having announced the mysteries of the Incarnation and the Visitation, the Church then anticipates on Ember Saturday the Gospel of the followed day, the Fourth Sunday of Advent. In the three Ember Day Gospels together, therefore, God becomes Incarnate, goes to the last of His prophets, and sends him forth “to prepare His way.”

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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The Importance and History of Ember Days

The Ancient Institution of Ember Days

Ember days are categorized by three elements: prayers for both thanksgiving and petition, penance in the form of fasting and abstinence, and ordinations. Like Rogation Days, Ember Days developed early in these times, taking the form that would continue for centuries. The Catholic Encyclopedia explains:

“At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The Liber Pontificalis ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution.” 

By the time of Pope Gregory I, who died in 601 AD, they were observed for all four seasons though the date of each of them could vary. In the Roman Synod of 1078 under Pope Gregory VII, they were uniformly established for the Wednesday, Friday, and Saturday after December 13th (St. Lucia), after Ash Wednesday, after Pentecost Sunday, and after September 14th (Exaltation of the Cross).

While they were initially observed only in Rome, their observance quickly spread as the Catholic Encyclopedia further adds:

“Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.” 

Dom Prosper Guéranger adds that the institution of the Ember Days is further based on the fast ordered by God for the changing of the seasons in the Old Testament. Thus, the Church hallowed that fast and adopted it for the worship of the True God thus fulfilling the Lord’s words that He came not to abolish but to complete (cf. Matthew 5:17) what was instituted in the Old Testament:

“We may consider it as one of those practices which the Church took from the Synagogue; for the prophet Zacharias speaks of the fasts of the fourth, fifth, seventh, and tenth months. Its introduction into the Christian Church would seem to have been made in the apostolic times; such, at least, is the opinion of St. Leo, of St. Isidore of Seville, of Rabanus Maurus, and of several other ancient Christian writers. It is remarkable, on the other hand, that the orientals do not observe this fast.” 

Spirituality of the Ember Days

The purpose of Ember Days is, in the words of the Catholic Encyclopedia, to “thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy.” As a result, their focus differs from the focus of the Rogation Days to which they are often compared. An article on Liturgies.net explains the separate, specific focus of Rogation Days as such:

“Rogation Days are the four days set apart to bless the fields and invoke God's mercy on all of creation. The 4 days are April 25, which is called the Major Rogation (and is only coincidentally the same day as the Feast of St. Mark); and the three days preceding Ascension Thursday, which are called the Minor Rogations. Traditionally, on these days, the congregation marches the boundaries of the parish, blessing every tree and stone, while chanting or reciting a Litany of Mercy, usually a Litany of the Saints.” 

In addition to the general purpose of thanking God and invoking His blessings, the author of Barefoot Abbey provides specific intentions for each of the Ember Days by season so that we can render thanks to Almighty God for the fruits of the earth which specifically become instruments of His grace through the Sacraments:

Winter or Advent Ember Days are after the Feast of St. Lucy (December 13th): Give thanks for the olives that make holy oils for Unction. Spring or Lenten Ember Days are after Ash Wednesday: Give thanks for the flowers and bees that make blessed candles as in for Baptism and upon the alter. Summer or Whit Ember Days are after the Solemnity of Pentecost: Give thanks for the wheat used to make the Eucharist hosts. Autumn or Michaelmas Ember Days are after the Feast of Exaltation of the Holy Cross (September 14): Give thanks for the grapes that make wine for the Precious Blood of Christ.  

By writing these down and recalling them for the Ember Days of each season, we can be more intentional in what we are thanking God for in any given season. In this respect, the Ember Days further distinguish themselves from the Rogation Days.

The Cultural Impact of the Ember Days to Japan

Ember Days would remain obligatory for the faithful until the changes immediately after Vatican II in the mid-1960s. In fact, their observance has led to several long-term cultural implications. For instance, Ember Days are the reason we have “tempura” dishes in Asian cuisine. For instance, shrimp tempura is based on Ember Days, which are known as quatuor tempora in Latin.

Portuguese (and Spanish) missionaries to the Far East would invite the converted Japanese to fast during the quator tempora by eating a dish that consisted of battered and deep-fried seafood and vegetables called “Peixinhos da Horta” in Portuguese which literally translated to “little fishes from the garden.” It is a dish consisting of bell peppers, squash, and green beans that is fried into a flour-based batter. The term steadily gained popularity in southern Japan and became widely used to refer to any sort of food prepared using hot oil, battered or not. This term would persist even after Catholicism was outlawed by the Japanese and the Church’s missionaries were executed or exiled in the late 1500s. It was not until the 1870s that Christianity legally returned to Japan. But the faithful of Japan continued to keep the Faith alive in their families, including through the keeping of fast and abstinence days.

Ember Days Are Always on Wednesdays, Fridays, and Saturdays

Ember Days are observed on Wednesdays, Fridays, and Saturdays in keeping with the ancient weekly devotional fast that originated with the Apostles. On the rationale for fasting on these days, St. Peter of Alexandria, Patriarch of Alexandria until his death in 311 AD, explains: “On Wednesday because on this day the council of the Jews was gathered to betray our Lord; on Friday because on this day He suffered death for our salvation.” Likewise, the 1875 Catechism of Father Michael Müller adds: “This practice began with Christianity itself, as we learn from St. Epiphanius, who says: ‘It is ordained, by the law of the Apostles, to fast two days of the week.’” Some places added Saturday fasting as well, as noted by St. Francis de Sales who writes, “The early Christians selected Wednesday, Friday and Saturday as days of abstinence.” 

Father Slater notes in “A Short History of Moral Theology” published in 1909 how these weekly devotional fasts gradually ended but were retained for the Ember Days:

“The obligation of fasting on all Wednesdays and Fridays ceased almost entirely about the tenth century, but the fixing of those days by ecclesiastical authority for fasting, and the desire to substitute a Christian observance at Rome for certain pagan rites celebrated in connection with the seasons of the year, seem to have given rise to our Ember Days… About the tenth century the obligation of the Friday fast was reduced to one of abstinence from flesh meat, and the Wednesday fast after being similarly mitigated gradually disappeared altogether.” 

Ember Days in the Early 1900s

The days of obligatory fasting as listed in the 1917 Code of Canon Law were the forty days of Lent (including Ash Wednesday, Good Friday, and Holy Saturday until noon); the Ember Days; and the Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas. Partial abstinence, the eating of meat only at the principal meal, was obligatory on all weekdays of Lent (Monday through Thursday). And of course, complete abstinence was required on all Fridays, including Fridays of Lent, except when a holy day of obligation fell on a Friday outside of Lent. Saturdays in Lent were likewise days of complete abstinence. Fasting and abstinence were not observed should a vigil fall on a Sunday as stated in the code: “If a vigil that is a fast day falls on a Sunday the fast is not to be anticipated on Saturday but is dropped altogether that year.”

Canon 1006 of the 1917 Code further stated men were to be ordained only on Ember Saturdays, Holy Saturday and the Saturday before Passion Sunday, but the Code added “if a serious cause intervenes, the bishop can have them even on any Sunday or feast day of the order.” Episcopal consecration was reserved for Sundays and for Feasts of the Apostles. Thus, even the 1917 Code kept the ancient practice of holding Ember Days as privileged days for ordinations. 

Many changes though would continue through the 20th century. In one such change, on January 28, 1949, the United States bishops issued modified regulations on abstinence in America again after receiving a ruling from the Sacred Congregation of the Council. Partial abstinence replaced complete abstinence for Ember Wednesdays, Ember Saturdays, and the Vigil of Pentecost. Previously, all Ember Days were days of complete abstinence.

Changes to Ember Days in the Early 1960s

By 1962, the laws of fasting and abstinence were as follows as described in Moral Theology by Father Heribert Jone and adapted by Father Urban Adelman for the “laws and customs of the United States of America” copyright 1961: 

“Complete abstinence is to be observed on all Fridays of the year, Ash Wednesday, the Vigils of Immaculate Conception and Christmas. Partial abstinence is to be observed on Ember Wednesdays and Saturdays and on the Vigil of Pentecost. Days of fast are all the weekdays of Lent, Ember Days, and the Vigil of Pentecost. If a vigil falls on a Sunday, the law of abstinence and fasting is dispensed that year and is not transferred to the preceding day.” 

1960 also saw a change to the calculation of how the autumnal Ember Days can follow as the Barefoot Abbey website explains:

“Autumn Ember Days are unique in their scheduling. With the 1960 revisions to the breviary rubrics and the newly instituted system of counting Sundays from August to December, Pope John XXIII added that the September Ember Days should not only follow the Feast of the Exaltation of the Cross as they had historically done, but also fall after the 3rd Sunday of September.” 

Gregory DiPippo explains in more detail how the counting of Sundays changed at this time:

“The first Sunday of each of these months is the day on which the Church begins to read a new set of scriptural books at Matins, with their accompanying antiphons and responsories; these readings are part of a system which goes back to the sixth century...The 'first Sunday' of each of these months is traditionally that which occurs closest to the first calendar day of the month, even if that day occurs within the end of the previous month… In the 1960 revision, however, the first Sunday of the months from August to November is always that which occurs first within the calendar month.” 

Thus, not only did fasting change before Vatican II but the possible dates of the Ember Days were changed as well.

The Abandonment of Our Heritage

Shortly after the close of the Second Vatican Council, Pope Paul VI issued an apostolic constitution on fasting and abstaining on February 17, 1966, called Paenitemini, whose principles were later incorporated into the 1983 Code of Canon Law. Paenitemini allowed the commutation of the Friday abstinence to an act of penance at the discretion of the local ordinaries and gave authority to the episcopal conferences on how the universal rules would be applied in their region. Abstinence which previously began at age seven was modified to begin at age fourteen. Additionally, the obligation of fasting on the Ember Days and on the remaining vigils was abolished.

Father Lew, commenting on the post-conciliar changes, admonishes priests accordingly:

“True, modern canon law is silent about the Ember Days. But tucked away in an obscure corner of the 1970 missal is a reference to ‘the Four Times, in which the Church is accustomed to pray to our Lord for the various needs of men, especially for the fruits of the earth and human labours, and to give him public thanks’ (Normæ Universales de Anno Liturgico, 45). The same words remain in the 3rd editio typica of this missal, published in 2002. However, the ‘adaptation’ of these days is left to Bishops’ Conferences: they can decide how many are to be observed, and when, and with what prayers. A couple of ‘fast days’ are duly marked on each year’s Ordo for the church in England and Wales, one in Lent and one in October, with the suggestion of celebrating a votive Mass of a suitable kind. Surely so ancient a tradition as the Ember Days must not be allowed to fade away.” 

May we all return to the practice and observance of the Ember Days for the glory of God and for reparation for sin. Offering up our fasts for vocations and for the priests who are ordained on – or around the Ember Days – would be a meritorious and charitable work we can do. And we can spend more time learning about this part of our heritage. Like Ember Days, so much of our history of fasting and abstinence has been forgotten.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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The Forgotten History of Dispensation from Fasting from the Spanish Crusade Bulls

The Spanish Crusade Bulls

In 1089 Pope Urban II granted a dispensation to Spain from abstinence on Fridays, in virtue of the Spanish efforts in the Crusades as part of the Crusade Bulls. After the Battle of Lepanto in 1571, Pope St. Pius V expanded that privilege to all Spanish colonies. That dispensation remained in place in some places as late as 1951 when the Archdiocese of Santa Fe in New Mexico, the last territory to invoke it, rescinded the privilege.

Known as the “Bula de Cruzada” (Spanish for Crusade Bulls), they were actually a series of papal bulls issued as far back as 1089 but which continued throughout the centuries with bulls issued in 1118, 1197, 1478, 1479, 1481, 1482, 1485, 1494, 1503 and 1505. One such provision of these bulls served to dispense the faithful from fasting and abstinence during Lent. The first bull of meat at the state level was delivered by Pope Julius II to the Catholic Monarchs in 1509 so that the Spanish were permitted to eat meat, eggs, and dairy on prohibited days. The town of Meco, Spain, obtained a bull from Pope Innocent VIII in the late 15th century exempting its 14,000 inhabitants from fast and abstinence, even on Good Friday, owing to their alleged large distance from the sea.

The one who originally obtained this dispensation was Íñigo López de Mendoza y Quiñones, the second Count of Tendilla and Lord of Meco. He requested the papal bull, and many say that the Vatican's favorable decision was granted in recognition of the services López de Mendoza had rendered to Innocent VIII and the Roman Court since Meco is not the farthest Spanish town from the sea. 

All of these bulls stemmed from the contributions which the Spanish made to advance the Faith against the Church's enemies through the Crusades. As such, some Spanish missals will list reduced days of fasting and abstinence with the notation “con Bula de Cruzada.”

The Bull of the Crusade was ultimately extinguished on December 31, 1914, by Pope Benedict XV, who replaced it with the Pontifical Indults, whose proceeds were used for the founding and maintenance of seminaries. The fasting and abstinence pardons were later extinguished in 1966 with the issuance of Poenitemini.

This is just another example of our forgotten fasting and abstinence heritage. Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

"Misal Diario y Vesperal" by Dom Gasper Lefebvre and translated by P. German Prado (c) 1962

This is seen in some Missals published in the mid-1950s. For instance, a Spanish Missal from the mid-1950s notes: By virtue of the decree of the Sacred Congregation of the Council, given in the 28th day of January 1949, combined with the Privilege of the Bull of the Holy Crusade, the law of fast and abstinence is modified in the following manner:

Spain

• Days of fast only, Ash Wednesday 
• Days of abstinence-only, all Fridays of Lent 
• Days of fasting with abstinence, Good Friday, and the Vigils of the Immaculate Conception and the Nativity of Our Lord. 
• Fast and abstinence for the Vigil of the Nativity is anticipated in Ember Saturday.

Note: It is supposed that all faithful enjoy the privilege of the Bull, and the bishops make use of the faculty that was granted to them.

Latin America and the Philippine Islands

By virtue of the pontifical indult, it is only obligatory:

Days of abstinence-only, without fast: the four vigils:

1. Vigil of Christmas 
2. Vigil of Pentecost 
3. Vigil of the Holy Apostles Peter and Paul 
4. Vigil of the Assumption 

Days of fasting and abstinence: Ash Wednesday and all Fridays of Lent

Days of fasting only without abstinence: all other Wednesdays of Lent, Holy Thursday, and Ember Friday during Advent

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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Fasting and Penance Is Not Prohibited in Pascaltide

The total length of Paschaltide (i.e., the Easter Season) from Easter Sunday to the end of Whitsuntide is 56 days inclusive. In this way, Holy Mother Church shows us the joy of Easter has eclipsed the time of penance of Lent. Yet even in this time of joy, some penance is obligatory and even mandatory by Church Law. Thus, even in times of joy, we can and should continue to offer up fasting and abstinence for the good of souls.

Year-Round Friday Abstinence Is Required (Not Just in Lent!)

As Catholics, we are still bound to either abstain from meat or rather to do some act of penance each Friday of the entire year. Abstinence should always be what we choose to do since this underscored Christian culture for nearly 2,000 years since mandatory Friday abstinence went back to the time of the Apostles. As such, the 1983 Code of Canon Law decrees:

Can. 1251 Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.

Thus, even some penance is mandatory during the Easter Season.

Rogationtide Is A Time of Penance in Eastertide

Virtually forgotten by all Catholics is the important practice of Rogationtide, which falls during Pascaltide as well.

The Major Rogation Day is on April 25th, which is coincidentally the Feast of St. Mark the Evangelist. Should it happen that the feast of St. Mark the Evangelist is transferred to another day (e.g., when a day in the Octave of Easter falls on April 25th), the Rogation procession is held nevertheless on April 25th, unless the feast falls on Easter Sunday or Monday, in which case the procession is transferred to Easter Tuesday. The Minor Rogation Days are the Monday, Tuesday, and Wednesday preceding Ascension Thursday. Hence, the date of the Minor Rogation Days varies.

In 2020, Dom Alcuin Reid gave a monastic conference on the Minor Rogation Days where he said in part:

Their observance is now similar in format to the Greater Litanies of April 25th, but these three days have a different origin, having been instituted in Gaul in the fifth century as days of fasting, abstinence and abstention from servile work in which all took part in an extensive penitential procession, often barefoot. The procession and litanies only found a place in the Roman liturgy much later (around the beginning of the ninth century) and even then purely as days of rogation – of intercession – rather than as ones of fasting and penance; the latter being deemed incompatible with the nature of Eastertide.

He continued:

Indeed, this ancient tradition itself is now widely lost in the West. How many Catholics understand what is meant by the greater or lesser litanies, or by the expression “the Rogations” – clergy included? 

... 

Dom Guéranger himself lamented the lack of appreciation of the Rogations in his own day: “If we compare the indifference shown by the Catholics of the present age for the Rogation days, with the devotion wherewith our ancestors kept them, we cannot but acknowledge that there has been a great falling off in faith and piety. Knowing, as we do, the great importance attached to these processions by the Church, we cannot help wondering how it is that there are so few among the faithful who assist at them. Our surprise increases when we find persons preferring their own private devotions to these public prayers of the Church, which, to say nothing of the result of good example, merit far greater graces than any exercises of our own choosing.”

The Minor Rogation Days go back to 470 AD when Bishop Mamertus of Vienne in Gaul instituted an annual observance of penance on the three days immediately before the Feast of the Ascension. He prescribed litanies in the form of processions for all three days. Thereafter they spread to the Frankish part of France in 511, to Spain in the 6th century, and to the German part of the Frankish empire in 813.  In 816, Pope Leo III incorporated the lesser litanies into the Roman Liturgy, and during the subsequent centuries, the custom of holding these litanies was customary for each year.

Is Penance Unbefitting for the Pascal Season?

Dom Guéranger, the great liturgist and Church historian who lived around the end of the 1800s, answers this question which many liturgically-minded Catholics ask: 

The question naturally presents itself, why did St. Gregory choose the 25th of April for a Procession and Station, in which everything reminds us of compunction and penance, and which would seem so out of keeping with the joyous Season of Easter? 

The first to give a satisfactory answer to this difficulty, was Canon Moretti, a learned Liturgiologist of last century. In a dissertation of great erudition, he proves that in the 5th, and probably even in the 4th, century, the 25th of April was observed at Rome as a day of great solemnity. The Faithful went, on that day, to the Basilica of St. Peter, in order to celebrate the anniversary of the first entrance of the Prince of the Apostles into Rome, upon which he thus conferred the inalienable privilege of being the Capital of Christendom. It is from that day that we count the twenty-five years, two months and some days that St. Peter reigned as Bishop of Rome. The Sacramentary of St. Leo gives us the Mass of this Solemnity, which afterwards ceased to be kept. St. Gregory, to whom we are mainly indebted for the arrangement of the Roman Liturgy, was anxious to perpetuate the memory of a day, which gave to Rome her grandest glory. He, therefore, ordained that the Church of St. Peter should be the Station of the Great Litany, which was always to be celebrated on that auspicious day. The 25th of April comes so frequently during the Octave of Easter, that it could not be kept as a Feast, properly so called, in honor of St. Peter's entrance into Rome; St. Gregory, therefore, adopted the only means left of commemorating the great event.

Hence from ancient times the Church kept these days as days of supplication. And even if fasting, the hallmark of Lent, would be ill-suited for Pascaltide, abstinence is still permitted and even obligatory in the Pascal Season. In former times, Rome enjoined abstinence from meat on the faithful during Rogationtide. Other places, however, such as the Churches in Gaul where Rogation Days originated, required fasting. Dom Guéranger testifies unknown custom to this:

A day, then, like this, of reparation to God’s offended majesty, would naturally suggest the necessity of joining some exterior penance to the interior dispositions of contrition which filled the hearts of Christians. Abstinence from flesh meat has always been observed on this day at Rome; and when the Roman Liturgy was established in France by Pepin and Charlemagne, the Great Litany of April 25 was, of course, celebrated, and the abstinence kept by the faithful of that country. A Council of Aix-la-Chapelle, in 836, enjoined the additional obligation of resting from servile work on this day: the same enactment is found in the Capitularia of Charles the Bald. As regards fasting, properly so-called, being contrary to the spirit of Paschal Time, it would seem never to have been observed on this day, at least not generally. Amalarius, who lived in the ninth century, asserts that it was not then practiced even in Rome.

Fasting was championed as well by St. Charles Borromeo in Milan, although Rome has never obligated fasting during the Pascal Season. Fasting during the Pascal Season, though is not a sin, just as almsgiving and prayer, the other Lenten pillars, are certainly praiseworthy during Pascaltide.

May we continue to incorporate some of our Lenten practices going forward and offer them in joy for the conversion of sinners and the exaltation of Holy Mother Church. And chief among our weapons to conquer demons and concupiscence is fasting.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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The History of the Holy Saturday Fast

Eugene Burnand. Holy Saturday. 1907-1908. Musee des Beaux Arts, La Chaux de Finds, France.

The observance of Lent stretches back as far as Apostolic times. Lent was for centuries observed as forty days of fasting in the Roman Church with Sundays excluded from fasting but not from abstinence. That is, Ash Wednesday (since its institution) through Holy Saturday were days of fasting. I have separately cataloged the history of Lenten fasting in "History of Lenten Fasting: How to Observe the Traditional Lenten Fast."

The Lenten fast began under the Apostles themselves and was practiced in various forms in the Early Church. As time went on, the fast became uniformly observed under the pain of sin. As with all Lenten practices, changes occurred over time regarding the fast, abstinence, and hearing of Holy Mass on Holy Saturday. 

Holy Saturday Fasting Was Practiced in Apostolic Times

In the Early Church, Holy Saturday was part of the apostolic practice of abstaining from all food completely from Holy Thursday evening (or Good Friday morning) until sunset on Holy Saturday (or later). This was known as the "Passion Fast," and in practice, the aim was to fast 40 hours in honor of the 40 hours our Blessed Lord’s body lay in the tomb. Holy Saturday's fast was also practiced like the rest of Holy Week as xerophagiae: “The strictest Christian fast which is observed chiefly in the Eastern churches during Lent or especially Holy Week and in which only bread, salt, water, and vegetables may be eaten” (Webster’s Dictionary). In practice, bread, herbs, raw nuts, or raw vegetables and fruit without oil or dressing may be consumed for those who seek to keep this strict and who are unable to fast from all food whatsoever for two whole days in a row.

Heortology: A History of the Christian Festivals from their Origin to the Present Day by Dr. K.A. Heinrich Kellner states the following regarding the Lenten fast in the ancient Church:

"Among Catholics also abstinence was pushed to great lengths. The canons of Hippolytus prescribe for Holy Week only bread and salt. The Apostolic Constitutions will only permit bread, vegetables, salt and water, in Lent, flesh and wine being forbidden; and, on the last two days of Holy Week, nothing whatsoever is to be eaten. The ascetics, whose acquaintance the Gallic pilgrim made in Jerusalem, never touched bread in Lent, but lived on flour and water. Only a few could keep so strict a fast, and generally speaking people were satisfied with abstaining from flesh and wine. But this lasted throughout the entire Lent, and Chrysostom tells us that in Antioch no flesh was eaten during the whole of Lent. Abstinence from milk and eggs (the so-called lacticinia) was also the general rule."

Regarding Holy Saturday's fast, in particular, Canon 89 of the Council in Trullo in 692 AD provides an account of the piety and devotion of the faithful of that time: 

“The faithful, spending the days of the Salutatory Passion in fasting, praying and compunction of heart, ought to fast until the midnight of the Great Sabbath: since the divine Evangelists, Matthew and Luke, have shewn us how late at night it was [that the resurrection took place].” 

That tradition of fasting on Holy Saturday until midnight would last for centuries. Dom Gueranger writes in the Liturgical Year:

Such, we repeat, was the discipline of the Latin Church for nearly a thousand years: but about the 11th century, an important change began to be introduced with regard to the celebration of Mass on Holy Saturday. The Mass which, hitherto, had been celebrated during the Night preceding Easter Sunday, then began to be anticipated on the Saturday; but it was always considered as the Mass of the hour of our Lord’s Resurrection, and not as the Mass of Holy Saturday. The relaxations that had been introduced with regard to Fasting were the occasion of this change in the Liturgy.

Holy Saturday Was A Holy Day of Obligation in the Middle Ages

Holy Saturday also used to be a Holy Day of Obligation. The first catalog of Holy Days comes from the Decretals of Gregory IX in 1234, which listed 45 Holy Days. In 1642, His Holiness Pope Urban VIII issued the papal bull "Universa Per Orbem" which altered the required Holy Days of Obligation for the Universal Church to consist of 35 such days as well as the principal patrons of one's locality. 

Some of the Holy Days of Obligation removed between 1234 and 1642 included Holy Monday through Holy Saturday in addition to Easter Wednesday through Easter Saturday. Hence by 1642, Holy Saturday was no longer a Holy Day of Obligation.

Holy Saturday Fasting Remained Practiced for Centuries

In my series outlining the changes to fasting and abstinence in the colonies—and through the modern-day United States—I pointed out that Holy Saturday often remained a day of obligatory fasting even when mitigations were issued due to the change in the time of the Vigil that happened back in the 11th century.

For instance, the papal bull "Altitudo Divini Concilii" of Pope Paul III in 1537 reduced the days of penance and those of hearing Mass for the Indians out of pastoral concern due to the physically demanding lifestyle that they lived and also largely due to the fact that they fasted so much already. As a result, the natives were required to only hear Mass on a much smaller number of days: Sundays, Christmas, Circumcision, Epiphany, Candlemas, Annunciation, Sts Peter and Paul, Ascension, Corpus Christi, the Assumption, and the Nativity of the Blessed Virgin. And the only fasting days were the Fridays in Lent, Holy Saturday, and Christmas Eve. Holy Saturday remained.

Centuries later, when Pope Leo XIII issued further changes allowing animal products throughout Lent, he explicitly excluded Holy Saturday from those mitigations:

“In 1886 Leo XIII allowed meat, eggs, and milk products on Sundays of Lent and at the main meal on every weekday [of Lent] except Wednesday and Friday in the [United States]. Holy Saturday was not included in the dispensation. A small piece of bread was permitted in the morning with coffee, tea, chocolate, or a similar beverage.”

By the time of the 1917 Code of Canon Law, the days of obligatory fasting as listed in the 1917 Code of Canon Law were the forty days of Lent, including Ash Wednesday, Good Friday, and Holy Saturday until noon. The Deharbe Catechism in the 1800s refers to the fast ending at Noon, so it does predate the 1917 Code. Why did Holy Saturday fasting only last until noon? It likely dates to when the Vigil Mass for Easter was moved from the night of Holy Saturday into Easter Sunday back to the morning of Holy Saturday. By the High medieval period, the celebration in the morning of the Easter Vigil (and other Triduum services) was almost the universal custom, in large part due to the fasting regulations requiring the fast to last until after Vespers. As a result, sometime after 692 AD, the fast on Holy Saturday was modified to end at noon.

Holy Saturday Fasting Wanes Along With All Other Fasting in the 1900s

Before 1951, Bishops were able to dispense laborers and their family members from the laws of abstinence, if necessary, under the workingmen's privilege that was introduced in 1895. This privilege of eating meat, though, excluded Fridays, Ash Wednesday, Holy Week, and the Vigil of Christmas. In 1951, the abstinence laws in America were again revised as Father Ruff summarizes:

"In 1951 the U.S. bishops standardized regulations calling for complete abstinence from meat on Fridays, Ash Wednesday, the vigils of Assumption and Christmas, and Holy Saturday morning for everyone over age seven. On the vigils of Pentecost and All Saints, meat could be taken at just one meal. Fast days, applying to everyone between 21 and 59, were the weekdays of Lent, Ember days, and the vigils of Pentecost, Assumption, All Saints, and Christmas. On these fast days only one full meal was allowed, with two other meatless meals permitted which together did not make up one full meal. Eating between meals was not permitted, with milk and fruit juice permitted. Health or ability to work exempted one." 

In 1956 under Pope Pius XII, the fast, which previously ended at noon, was extended to the midnight between Holy Saturday and Easter Sunday, on account of the Holy Week changes enacted which made the Vigil Mass obligatory in the evening of Holy Saturday:

"The abstinence and fast prescribed for Lent, which hitherto has ceased on Holy Saturday after noon, according to canon 1252, §4 [1917 Code], will cease in the future at midnight of the same Holy Saturday."

Maxima Redemptionis Nostrae Mysteria (Nov. 16, 1955) AAS 47 (1955)

Fr. Frederick McManus, an American Canon Lawyer, commented on this change:

The Decree on the revised Holy Week changes the law of canon 1252, §4, concerning fast and abstinence on Holy Saturday. According to the canon, the Lenten fast ended after noon on Holy Saturday. This is now abrogated, the obligation is extended until midnight of Holy Saturday, and the entire day becomes one of abstinence and fast. Local Ordinaries at present possess the faculty to dispense all their subjects, including religious (even exempt), from the law of fast and abstinence on Holy Saturday.Thus they may dispense from fast or from abstinence or from both fast and abstinence on this day. 

The Rites of Holy Week (Bruce 1956), pgs 22 and 23.

In 1966, Paul VI's Paenitemini eliminated Holy Saturday and all other days of fasting except for Good Friday and Ash Wednesday in a radical departure from the past. Sadly, those changes were incorporated in the 1983 Code of Canon Law, which largely took Paenitemini while modifying the age of fasting.

A Traditional Holy Saturday Fast (Summary and Application)

• Early Church: All of Holy Saturday was a strict fast with abstinence
• 11th Century: The Vigil, which had taken place at night between Holy Saturday and Easter Sunday, is moved to the daytime of Holy Saturday. This change would cause mitigations with the strict fast that had previously always been obligatory on Holy Saturday.
• 1917 Code: For at least 100+ years before the 1917 Code, the fast, which previously ended at midnight into Sunday, ended at Noon on Holy Saturday. This is largely due to the Vigil Mass taking place in the morning of Holy Saturday.
• 1956: Pope Pius XII, in changing the Vigil Mass to start only after sunset on Holy Saturday, extends the fast to midnight.

For those seeking more traditional fasting for the final days of Lent - and in preparation for the Lord's Resurrection - a return not to the 1950s or 1917 is in order. Rather, a return to treating all of Holy Saturday as a day of fasting and abstinence in the form of the Passion Fast practiced with the principles of Xerophagiae is the ideal. If we do attend a pre-1955 Easter Vigil Mass in the morning or daytime of Holy Saturday, we can eat after that Mass but I would encourage souls to keep abstinence until after attending Easter Sunday Mass.

While this is not obligatory under penalty of sin, it is a worthwhile end to our fasting as we present to Almighty God the final day of Lenten fasting for His honor and glory and in reparation for our sins. Let us all seek greater perfection and never the minimum of the law.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

Read more >>