Friday, February 15, 2013

Bishop Challoner on Fasting

As I have mentioned before on this blog, Bishop Challoner was a very important figure for Catholics in the long eighteenth century. As a minority, they were at their lowest ebb since the Elizabethan settlement: the exiled Stuarts, planning invasions of Scotland, drew many of their nobles and other leaders to France; the Enlightenment Church of England did not care enough about upholding doctrine to urge persecution, and they were generally ignored and weak. Bishop Challoner wrote books of devotion and lives of the saints, including English saints and martyrs of the sixteenth and seventeenth centuries to inspire them.

This site features a great resource of meditations by Bishop Challoner, including this one for the Friday after Ash Wedneday, on Fasting:

Consider first, that fasting, according to the present discipline of the Church, implies three things. First, we are to abstain from flesh meat on fasting days; secondly, we are to eat but one meal in the day; and thirdly, we are not to take that meal till about noon. The ancient discipline of the Church was more rigorous, both in point of the abstinence, and in not allowing the meal in Lent till the evening. These regulations are calculated to mortify the sensual appetite by penance and self-denial. If you find some difficulty in the observance of them, offer it up to God for your sins. Fasting is not designed to please, but to punish. Your diligent compliance on this occasion with the laws of your mother the Church will also give an additional value to your mortifications, from the virtue of obedience.

Consider 2ndly, that we must not content ourselves with the outward observance of these regulations that relate to our diet on fasting days, but we must principally have regard to the inward spirit, and what we may call the very soul of the fast, which is a penitential spirit; without this the outward observance is but like a carcass without life. This penitential spirit implies a deep sense of the guilt of our sins; a horror and a hearty sorrow for them; a sincere desire to return to God, and to renounce our sinful ways for the future; and particularly a readiness of mind to make the best satisfaction we are capable of to divine justice by penancing ourselves for our sins. Fasting, performed in this spirit, cannot fail of moving God to mercy. O my soul, let thy fasting be always animated with this spirit

Consider 3rdly, that fervent prayer and alms-deeds also, according to each one’s ability, ought to be the inseparable companions of our fasting. These three sisters should go hand-in-hand, Tob. xii. 8, to help us in our warfare against our three mortal enemies, the flesh, the world, and the devil. The practice of these three eminent good works we must oppose to that triple concupiscence which reigns in the world, and by means of which Satan maintains his unhappy reign. By fasting we overcome the lusts of the flesh by alms-deeds we subdue the lusts of the eyes, by which we are apt to covet the mammon of the world, and its empty toys; and by fervent and humble prayer we conquer the pride of life, and put to flight the devil, the king of pride. O let us never forget to call in these powerful auxiliaries to help us in our warfare. Let alms-deeds and prayer ever accompany our fasts.

Conclude to follow these rules, if you desire your fast should be acceptable; if you fail in them, it will not be such a fast as God hath chosen.

Read more here.

1 comment:

  1. Have you material on two other bishops, less known but perhaps equally important?

    Witham and Worthington (or was one of them just a priest?).

    I see them rather often while perusing Haydock commentary on the Bible.