er fasting is an act of virtue?

(2) Of what virtue is it the act?

(3) Whether it is a matter of precept?

(4) Whether anyone is excused from fulfilling this precept?

(5) The time of fasting;

(6) Whether it is requisite for fasting to eat but once?

(7) The hour of eating for those who fast;

(8) The meats from which it is necessary to abstain.
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FIRST ARTICLE [II-II, Q. 147, Art. 1]

Whether Fasting Is an Act of Virtue?

Objection 1: It would seem that fasting is not an act of virtue. For
every act of virtue is acceptable to God. But fasting is not always
acceptable to God, according to Isa. 58:3, "Why have we fasted and
Thou hast not regarded?" Therefore fasting is not an act of virtue.

Obj. 2: Further, no act of virtue forsakes the mean of virtue. Now
fasting forsakes the mean of virtue, which in the virtue of
abstinence takes account of the necessity of supplying the needs of
nature, whereas by fasting something is retrenched therefrom: else
those who do not fast would not have the virtue of abstinence.
Therefore fasting is not an act of virtue.

Obj. 3: Further, that which is competent to all, both good and evil,
is not an act of virtue. Now such is fasting, since every one is
fasting before eating. Therefore fasting is not an act of virtue.

_On the contrary,_ It is reckoned together with other virtuous acts
(2 Cor. 6:5, 6) where the Apostle says: "In fasting, in knowledge, in
chastity, etc. [Vulg.: 'in chastity, in knowledge']."

_I answer that,_ An act is virtuous through being directed by reason
to some virtuous (_honestum_) [*Cf. Q. 145, A. 1] good. Now this is
consistent with fasting, because fasting is practiced for a threefold
purpose. First, in order to bridle the lusts of the flesh, wherefore
the Apostle says (2 Cor. 6:5, 6): "In fasting, in chastity," since
fasting is the guardian of chastity. For, according to Jerome
[*Contra Jov. ii.] "Venus is cold when Ceres and Bacchus are not
there," that is to say, lust is cooled by abstinence in meat and
drink. Secondly, we have recourse to fasting in order that the mind
may arise more freely to the contemplation of heavenly things: hence
it is related (Dan. 10) of Daniel that he received a revelation from
God after fasting for three weeks. Thirdly, in order to satisfy for
sins: wherefore it is written (Joel 2:12): "Be converted to Me with
all your heart, in fasting and in weeping and in mourning." The same
is declared