me as the Jews, nor for the same reasons. For they fasted in
July, which is the fourth month from April (which they count as the
first), because it was then that Moses coming down from Mount Sinai
broke the tables of the Law (Ex. 32), and that, according to Jer.
39:2, "the walls of the city were first broken through." In the fifth
month, which we call August, they fasted because they were commanded
not to go up on to the mountain, when the people had rebelled on
account of the spies (Num. 14): also in this month the temple of
Jerusalem was burnt down by Nabuchodonosor (Jer. 52) and afterwards
by Titus. In the seventh month which we call October, Godolias was
slain, and the remnants of the people were dispersed (Jer. 51). In
the tenth month, which we call January, the people who were with
Ezechiel in captivity heard of the destruction of the temple (Ezech.
4).

Reply Obj. 3: The "fasting of joy" proceeds from the instigation of
the Holy Ghost Who is the Spirit of liberty, wherefore this fasting
should not be a matter of precept. Accordingly the fasts appointed by
the commandment of the Church are rather "fasts of sorrow" which are
inconsistent with days of joy. For this reason fasting is not ordered
by the Church during the whole of the Paschal season, nor on Sundays:
and if anyone were to fast at these times in contradiction to the
custom of Christian people, which as Augustine declares (Ep. xxxvi)
"is to be considered as law," or even through some erroneous opinion
(thus the Manichees fast, because they deem such fasting to be of
obligation)--he would not be free from sin. Nevertheless fasting
considered in itself is commendable at all times; thus Jerome wrote
(Ad Lucin., Ep. lxxi): "Would that we might fast always."
_______________________

SIXTH ARTICLE [II-II, Q. 147, Art. 6]

Whether It Is Requisite for Fasting That One Eat but Once?

Objection 1: It would seem that it is not requisite for fasting that
one eat but once. For, as stated above (A. 2), fasting is an act of
the virtue of abstinence, which observes due quantity of food not
less than the number of meals. Now the quantity of food is not
limited for those who fast. Therefore neither should the number of
meals be limited.

Obj. 2: Further, Just as man is nourished by meat, so is he by drink:
wherefore drink breaks the fast, and for this reason we cannot
receive the Eucharist after drinking. Now we are not forbidden to
drink at various hours of the day