Religious Orders and Fasting

Mr Plese takes us through the fasting practices of several Orders. I have taken the liberty of adding the Third Order of Carmel to his listing.

From One Peter Five

By Matthew Plese, TOP

“Religious life is a continual exercise of mortification, by which we die daily to ourselves and live only for God” (St. John Bosco).

While we may occasionally think of the spiritual warriors who continually raise their hearts and minds in prayer within the cloister, we often overlook the voluntary hunger they endure for the good of the world and the salvation of souls. The Church is blessed with many religious orders, and while not all are known for rigorous fasting, fasting plays a role in the lives of all consecrated religious, just as prayer does. It would benefit us to reflect on their dedicated lives of prayer and fasting, so we can pray for them and, as our state in life permits, join them in fasting.

What Are Religious Orders?

The Church is made up of many members as the Mystical Body of Christ. It is composed of priests, nuns, religious or ordered men and women, and lay people. Each person has a unique vocation from God. Even among life-long Catholics, some of these categories may be misunderstood or even unknown.

Consecrated Religious: Consecrated religious are men and women who give their lives to God. They live in a religious community. Typically, they make vows of poverty, chastity, and obedience. There are several kinds of religious Orders. Each one has a unique mission and charism. Religious can be either contemplative or active.

Kinds of Religious Orders: A religious order is a community of consecrated life where the members profess solemn vows. There are various ways to categorizing religious orders. For instance, religious orders can be divided into canons regular (those who receive the Divine Office and serve a parish church), monastics (monks or nuns who live in a monastery and recite the Divine Office), mendicants (friars and religious sisters who live off of the alms of others, pray the Divine Office, and perform various apostolic activities), and clerics regular (priests who take religious vows and live a very active apostolic life).

Religious Orders can also be classified into apostolic orders (those who work within the community), contemplative orders (those who focus completely on prayer), cloistered orders (those who focus on prayer to such an extent that they are not allowed to leave their convents or monasteries), mendicant orders (those who live in an community and follow a lifestyle similar to the apostolic orders), and monastic orders.

There are many religious Orders in the Church. Four examples of Orders are the Benedictines, Carmelites, Franciscans, and Dominicans. The Benedictines follow the Rule of St. Benedict written in 516 AD for monks living communally under the authority of an abbot. Their motto is “ora et labora” (work and pray). They can be either contemplative or active. Another Order is the Carmelites. They refer to themselves as the “Order of Our Lady of Mount Carmel.” They wear the brown scapular given by Our Lady to St. Simon Stock. They have the spirit of hermits and often prefer silence and solitude. Another major Order is the Franciscans. The women’s branch is called the Poor Clares. Both are dedicated to “living the Gospel” and emphasize poverty and simplicity. Then, there are the Dominicans. They are committed to learning and study and passing on the fruit of their contemplation to others.

Monk: A monk is a man that is part of a religious order who lives a communal life in a monastery, abbey, or priory under a monastic rule of life. Monks can also be priests, but they do not have to be. Monks pray the Divine Office at different hours of the day. A monastery is governed by an abbot.

Friar: A friar is also a consecrated religious. Friars are men who are usually part of the four mendicant orders (i.e., Augustinians, Carmelites, Dominicans, and Franciscans). Friars differ from monks because they live out the evangelical counsels (i.e., vows of poverty, chastity, and obedience) in service to society, rather than through cloistered asceticism. In contrast, monks live in a self-sufficient community, whereas friars work among laypeople and are often. supported by donations or other charitable support.

Cloistered Nun: A nun has similar duties to a monk but is a woman that is dedicated to God. Cloistered nuns are contemplative nuns, who spend their lives in prayer and sacrifice. They remain at their monastery. They live away from the world to be closer to God. They have little contact with anyone, so they may freely devote their attention to God. A group of cloistered nuns are governed by an abbess, who is elected to this office based on the specifics of Church law and the rule. A Rite of Benediction of the Abbess is administered by the bishop.

Active Nun: Active nuns also live in community, but they work in the world and directly help others in a physical way. They may work at Catholic schools, hospitals, or nursing homes. They also work with the poor and sometimes they teach. They live an active mission to serve others and to pray. They are not cloistered and may be around other people. One example is the Little Sisters of the Poor.

No matter the category, fasting has been pivotal in the life of all religious. Here is what we can learn from the fasting regulations of various Orders, rules, and religious founders.

Benedictine Fasting

We can trace the roots of the monastic fast through Chapter 41 of the Rule of St. Benedict. While the entirety of a monk’s life was one of moderation in food and in drink, the monastic fast added additional self-denial starting on September 14th, the Feast of the Exaltation of the Holy Cross, and continuing until Ash Wednesday. When Ash Wednesday arrived, the monk would then follow the stricter Lenten fast. As a result, over half the year of a monk’s life would be spent in fasting.

The monastic fast and the Divine Office governed the monk’s life. In fact, the only part of the year in which the monk was to eat two meals each day was from Easter to Pentecost! Chapter 41 of the Rule of St. Benedict states:

From holy Easter to Pentecost, the brothers eat at noon and take supper in the evening. Beginning with Pentecost and continuing throughout the summer, the monks fast until mid-afternoon on Wednesday and Friday, unless they are working in the fields or the summer heat is oppressive. On the other days they eat dinner at noon. Indeed, the abbot may decide that they should continue to eat dinner at noon every day if they have work in the fields or if the summer heat remains extreme. Similarly, he should so regulate and arrange all matters that souls may be saved, and the brothers may go about their activities without justifiable grumbling. From the thirteenth of September to the beginning of Lent, they always take their meal in mid-afternoon. Finally, from the beginning of Lent to Easter, they eat towards evening. Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.[1]

As demonstrated in The Definitive Guide to Catholic Fasting and Abstinence, mitigation of both fasting and abstinence began in the early Middle Ages (around the year 800) and continued at an accelerating pace in the ensuring centuries. The robust fasting of monks and nuns was not immune from this weakening trend.

Norbertine Fasting

The Premonstratensian order founded by St. Norbert (1080 – 1134 AD) introduced some mitigations a few centuries after its founding. The following history of the mitigations of this time, which were happening in other religious orders as well, is recounted by Joseph Gribbin:

As a result of divergent and seemingly ‘illicit’ practices concerning the use of fish and dairy products on Mondays and Wednesdays, a provincial chapter (1495) decreed that flesh meat was to be eaten twice on those days… It was forbidden in Advent, Lent (after Sexagesima Sunday) and at other times which were prescribed by the Church. These stipulations reflect the mitigations in meat eating which were prevalent in monasticism in general; though legislation on this matter varied among the religious orders. The regulations of the 1495 English provincial chapter went beyond the statutes, which generally forbade eating flesh-meat, but more or less paralleled the mandated and proposed mitigations of their continental brethren. A bull of Pope Pius II, which was promulgated in 1464, confirmed the decisions of the Premonstratensian general chapter to abstain from meat on Wednesdays and Saturdays each week, on the vigils of the four principal feasts of the Church, during the season of Advent, and from Septuagesima to Easter. In 1499 the general chapter at Saint Quentin sought papal permission to eat meat ‘omni tempore,’ except on Wednesdays and Saturdays, during Advent, and the period from Septuagesima until Easter. Presumably these documents tacitly assumed Friday abstinence.[2]

Contrast this with the practice of St. Norbert as recounted in the Roman Breviary: “He ate only once a day, in the evening, and then his meal was of Lenten fare. His life was of singular austerity, and he used, even in the depth of winter, to go out with bare feet and ragged garments. Hence came that mighty power of his words and deeds, whereby he was enabled to turn countless heretics to the faith, sinners to repentance, and enemies to peace and concord.”

Carthusian Fasting

The Carthusians are known for their strict and contemplative monastic life, centered around prayer, solitude, and austerity. Founded by St. Bruno in 1084, they are considered one of the most ascetic orders. Carthusian monks live mostly in silence, practicing solitude within individual cells. They spend the majority of their day in prayer, meditation, and study, coming together only for communal liturgical prayers and Mass. The Carthusians follow a strict diet, which traditionally forbids meat for the entirety of one’s life. Along with this, they observe long and frequent fasts throughout the year.

Yet even the Carthusians were affected by trends to lessen fasting and abstinence.  But as religious on fire for penance, the extraordinary resolve of their elderly members kept strict fasting in place under Pope Urban V. This interesting story is as follows:

There is a curious anecdote about the Carthusians’ strict diet and the fact that eating meat was forbidden. Blessed Pope Urban V (1309-1370) wanted to change this rule of not eating meat for life, as he thought it could be damaging to the Carthusians’ health. The monks, who feared these good papal intentions, as they thought they would weaken their discipline, sent representatives, on foot, to protest to Urban V. The above-mentioned representatives were twenty-seven monks, aged between 88 and 95. The Pope immediately abandoned the idea![3]

Despite their demanding lifestyle, the Carthusians have maintained their way of life for over nine hundred years, with little change in their rules and practices. They are one of the few monastic orders that has never undergone major reforms or splits. And through it all they observe some of the strictest fasting and abstinence as a role model for the whole world.

Carmelite Fasting

The Carmelite Order originally followed a strict rule established by St. Albert of Jerusalem, which was approved by Pope Innocent IV in 1254. This rule emphasized fasting, abstaining from meat, and wearing sandals as a mark of humility. However, in 1447, Pope Eugenius IV approved a mitigated rule, which allowed the consumption of meat, relaxed fasting periods, and permitted friars to wear shoes. St. John of the Cross championed a return to the traditional, stricter rule. He personally observed the ancient Rule of St. Albert despite being mocked by his fellow friars, and he often went hungry as they refused to cook food he could eat and conform to the older rule.

St. John helped St. Teresa of Ávila in her efforts to reform the Carmelite Order and, in 1568, he formally renounced the mitigated rule. He worked to restore the primitive rule, which involved a return to greater fasting, abstinence, and poverty, dedicating his life to these austere practices and founding monasteries that followed the original Carmelite ideals. For that he was imprisoned and eventually freed by the Blessed Virgin Mary. His life was one of great trial and hardship between he fought so hard for the traditional rule.

Carmelite Third Order Fasting

The Second Rule, that of 1921, adapted to the 1917 Code of Canon Law, was approved in 1921. It stated:

64. All Tertiaries should be exact in the observance of the fasts and abstinences prescribed by the Church, and never seek to be dispensed without grave and sufficient cause.

65. In addition to the days binding upon all Christians, they will fast on the following days, regulating their food and its conddiments according to whatis allowed on ordinary fastingdays in their respective countries: on the Vigils of the following Feasts: Corpus Christi, Our Blessed Ladyof Mount Carmel, Our Holy Father Elias, and the Immaculate Conception.

It continues with further vigils on which meat is forbidden, a counsel to fast on all Wednesdays and the Saturdays of Advent, and exemptions and reasons for dispensation.

 

Franciscan Fasting

St. Francis of Paola was born in 1416. He became a hermit at a young age, and by his twenties, he founded the Hermits of St. Francis of Assisi, later called the Minim Friars, emphasizing humility. Known for his miracles and charity, St. Francis famously sailed across the Straits of Messina using his cloak as a boat when a boatman refused him. He helped King Louis XI of France prepare for death and promoted peace between France and Spain. Concerning fasting, it was his order, the Minims, who began the “beer fast” of the monks. George Ryan, writing for uCatholic, explains:

In the early 1600s, Paulaner friars of the Order of Minims moved from Southern Italy and settled in the monastery Neudeck ob der Au in Bavaria. The friars observed a strict ascetic lifestyle, living in perpetual abstinence from all meat and dairy products. This ‘Lenten way of life,’ termed vita quadragesimalis in Latin, is a distinct character of the Order of Minims. Because they already observed a Lenten lifestyle year-round, they invented a beer only diet for Lent as a special fast beyond what they already observed.

In 1634, the Paulaner friars came up with a special brew, so malty and rich they could sustain themselves on it alone for the entire 40 days of Lent. The ‘liquid bread’ as they called it, was full of carbohydrates and other nutrients, with the idea being that liquids cleanse both body and soul. It was a common belief that the more ‘liquid bread’ one consumed, the more purified they would be for Lent.

The doppelback, as it is called in German, was quite strong for its time, and people occasionally got drunk off it. When the friar’s recipe improved, they feared the beer was too tasty and intoxicating to be drunk during Lent.

Around the year 1700, they sent a barrel to the pope asking for his opinion. However, on its travels through the Alps and through the hot Italian sun, it went foul, and the pope received a flagrant concoction that resembled nothing of the original brew. After tasting it, the pope sent a message that the disgusting liquid would most definitely help cleanse the friars of their sins, and so the Order of Minim’s tradition of leitenbock was born: 40 days without solid food, drinking only water and beer.

Even today, some people strive to voluntarily observe a Lenten period with no solid food and only beverages like doppelbock in imitation of the Minims.

Dominican Third Order Fasting

The original rule of the Dominican Third Order was promulgated by Munio de Zamora in 1285. The Rule of Munio, slightly amended, received papal approval in 1405. This Rule survived for centuries, serving the laity and being adopted for other branches of the Dominican family. While the Third Order Rule did not bind under penalty of sin, members were nevertheless asked to observe the letter and spirit of the rule. Regarding fasting and abstinence, the rule stated:

From the first Sunday in Advent until Christmas, let the brethren and sisters fast every day, and likewise from Quinquagesima Sunday until Easter. They shall also fast every Friday throughout the year and shall observe all the fasts of the Church. Those who desire to fast oftener, or to perform any other austerities, may do so with the permission of their superior, and by the advice of a discreet confessor.

The Second Rule, that of 1923, adapted to the 1917 Code of Canon Law, was approved in 1932. Among the updates, the Rule watered down the suggested days of fasting and abstinence as follows:

Besides the fasts and abstinences instituted by the Church, Tertiaries, if not legitimately hindered, should fast on the vigils of the Most Holy Rosary, Our Holy Father Saint Dominic, and Saint Catherine of Siena. Moreover, adhering to the spirit of penance characteristic of the Order and of the ancient Rule, they should observe the Fridays of the whole year as fasts and exercise themselves in other works of penance with the advice, however, of the Director or a discreet confessor.

Thus, even religious orders weakened their fasting and abstinence prescriptions more as the Church as a whole did so, even as some souls sought to retain the fervor of former times.

Conclusion

The Church has over time reduced the requirements required under penalty sin, but she still implores the faithful to do more than the mere minimum. But are we? St. Francis de Sales remarked, “If you’re able to fast, you will do well to observe some days beyond what are ordered by the Church.” May we take to hear the example of St. Norbert, St. Bruno, St. Francis of Paola, St. John of the Cross, and the countless number of monks and nuns who fast and abstain for long periods for the good of souls.

Fasting is more than just Lent, and abstinence is more than merely abstaining on even all Friday’s year round. Our Catholic heritage is replete with nearly half of the year dedicated to abstinence and a third of the year committed to fasting. Join the Fellowship of St. Nicholas and commit to observe some of these forgotten periods. Join us as we spiritually unite with the army of monks and nuns who are fasting for the good of soul!

The Nativity Fast begins next week on November 12th and we would do well to honor our Lord’s Nativity by observing this hallowed practice of forty days of fasting leading up to Christmas. Learn more and join the cause!

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[1] The Rule of St. Benedict in English, translated by Timothy Fry, (Liturgical Press, 2016), 63.

[2] Joseph A. Gribbin, The Premonstratensian Order in Late Medieval England (Boydell Press, 2001), 79.

[3] Robin Bruce Lockhart, Halfway To Heaven: The Hidden Life of the Carthusians (Liturgical Press, 1990), 119.

Pictured: The Refectory, by Theophile Gide.