Posted on 11/18/2012 3:18:25 PM PST by NYer
Want to feel old? Talk to anyone under the age of 50 about meatless Fridays. Odds are, they will have no memory of it. They will have no knowledge of why Catholics were called “mackerel snappers,” nor will they laugh at tired George Carlin routines about going to hell for eating a hot dog.
And they sure as heck won’t know why many restaurant chains still have their fish specials on Fridays.
But for all you youngsters, you might get ready: Friday abstinence may be coming back.
Once upon a time, children, Catholics abstained from meat on Fridays as a small act of penance. Not just Fridays during Lent, but all Fridays. Friday was the day of the Lord’s death on the cross, and throughout the year, not just on Good Friday, Catholics would commemorate that day in a special way. One still finds this practice in religious communities like monasteries, and the British bishops restored the practice last year.
In general, however, meatless Fridays disappeared after the Second Vatican Council, despite the fact that canon law (Canon 1251) still asks us to abstain from meat or other food on Fridays subject to the requirements of the local conference of bishops.
The irony is that of all the many changes when the Church windows were opened to the fresh wind of aggiornamento, this one may have been one of the more significant. It was a small act of penance that was thoroughly integrated into everyone’s lives.
Of course, not everyone did it with full consciousness of what it was intended to commemorate. For many, it just became a rule, and junior theologians like young George Carlin loved to debate whether eating a hot dog on Friday led one straight down the brimstone path to hell.
Yet when Friday abstinence was done away with, it had a rather oversized impact on Catholic identity. It turned out it was a significant public acknowledgement of one’s faith, like ashes on the forehead. The bishops hadn’t meant for such small acts of penance to go away. They had intended to open up other options for sacrifice. But, of course, they weren’t.
And all those junior theologians? They wondered why one day you could go to hell for eating meat on Friday and the next week it was no big deal. Ultimately, this was a case when punishments became more important than catechesis, and what had a historic and pastoral value became instead a rule for a rule’s sake. Then, over-emphasizing the penalties was compensated for by abandoning the practice all together, and neither response was right.
However, the Church may get a chance to try again. In his speech to his fellow bishops Nov. 13, Cardinal Timothy Dolan, president of the U.S. Conference of Catholic Bishops, suggested that it might be time to return to the practice of Friday abstinence.
“The work of our Conference during the coming year,” he said, “includes reflection on re-embracing Friday as a particular day of penance, including the possible reinstitution of abstinence on all Fridays of the year, not just during Lent.”
Now to be fair, he did not specifically mention giving up meat. And, of course, one could give up television screens, or dessert, or a hundred other little pleasures we all enjoy. But I hope we do go back to those meatless Fridays. There is something to be said for Catholics knowing they are all in it together. This time, maybe we will not put the focus on the threats or the punishments, but use this as a teaching moment and a positive reinforcement of our Catholic identity.
My real hope is that we will also keep in mind why we are doing it: To remember Someone who gave up a lot more for us.
The Engineers Club still serves clam chowder at lunch every day, along with another soup, and the Friday special is always a fish sandwich. Both are popular, even among non-Catholics.
You wrote:
“The Catholic education I received as a young man is where I learned this.”
Ask for your money back. You were robbed.
“Where and when did Catholics abstain previously?”
Catholics in the early centuries fasted on Wednesdays, Fridays and sometimes Saturdays - routinely. Fasting on Fridays continued until the 1960s.
Days of abstinence
Friday
From the dawn of Christianity, Friday has been signalized as an abstinence day, in order to do homage to the memory of Christ suffering and dying on that day of the week. The “Teaching of the Apostles” (viii), Clement of Alexandria (Stromata VI.75), and Tertullian (On Fasting 14) make explicit mention of this practice. Pope Nicholas I (858-867) declares that abstinence from flesh meat is enjoined on Fridays. There is every reason to conjecture that Innocent III (1198-1216) had the existence of this law in mind when he said that this obligation is suppressed as often as Christmas Day falls on Friday (De observ. jejunii, ult. cap. Ap. Layman, Theologia Moralis, I, iv, tract. viii, ii). Moreover, the way in which the custom of abstaining on Saturday originated in the Roman Church is a striking evidence of the early institution of Friday as an abstinence day.
Saturday
As early as the time of Tertullian, some churches occasionally prolonged the Friday abstinence and fast so as to embrace Saturday. Tertullian (On Fasting 14) calls this practice continuare jejunium — an expression subsequently superseded by superponere jejunium. Such prolongations were quite common at the end of the third century. The Council of Elvira (can. xxvi, ap. Hefele, op. cit., I, 147) enjoins the observance of one such fast and abstinence every month, except during July and August. At the same time the fathers of Elvira abrogated the “superposition” which had up to that time been obligatory on all Saturdays (Duchesne, op. cit., 231). Moreover, Gregory VII (1073-85) speaks in no uncertain terms of the obligation to abstain on Saturdays, when he declares that all Christians are bound to abstain from flesh meat on Saturday as often as no major solemnity (e.g. Christmas) occurs on Saturday, or no infirmity serves to cancel the obligation (cap. Quia dies, d. 5, de consecrat., ap. Joannes, Azor. Inst. Moral. I, Bk. VII, c. xii). Various authors have assigned different reasons to account for the extension of the obligation so as to bind the faithful to abstain not only on Fridays, but also on Saturdays. Some hold that this practice was inaugurated to commemorate the burial of Christ Jesus; others that it was instituted to imitate the Apostles and Disciples of Christ, who, together with the Holy Women, mourned the death of Christ even on the seventh day; while others claim that it owes its origin to the conduct of St. Peter, who passed Saturday in prayer, abstinence, and fasting, to prepare to meet Simon Magus on the following day (Acts, viii, 18 sq.; cf. Migne, P.L. XLIX, coll. 147, 148). Though the Roman Pontiffs have constantly refused to abrogate the law of abstaining on Saturday, special indults dispensing with the obligation have been granted to the faithful in many parts of the world.
Lent
In point of duration, as well as in point of penitential practices, Lent has been the subject of many vicissitudes. In the days of St. Irenæus (177-202) the season of penance preceding Easter was of rather short duration. Some fasted and therefore abstained from flesh meat etc. for one day, others for two days, and others again for a greater number of days. No distinct traces of the quadragesimal observance are discernible until the fourth century. The decrees of the Council of Nicaea in 325 (can. v, ap. Hefele, op. cit., I, 387) contain the earliest mention of Lent. Thenceforward ecclesiastical history contains numerous allusions to those forty days. Nevertheless, the earliest references to the quadragesimal season indicate that it was then usually considered a time of preparation for baptism, or for the absolution of penitents, or a season of retreat and recollection for people living in the world. True, fasting and abstinence formed part of the duties characterizing this season, but there was little or no uniformity in the manner of observance. On the contrary, different countries adopted a different regime. At Rome it was customary to spend but three weeks, immediately before Easter, in abstinence, fasting, and praying (Socrates, Church History V.22). Many attempts were made to include Holy Week in Quadragesima. The attempt succeeded at Rome, so that thenceforward the Lenten season consisted of six weeks. During these six weeks Sundays were the only days not reached by the law of fasting, but the obligation to abstain was not withdrawn from Sundays. As a consequence, the Lenten season numbered no more than thirty-six days. Hence St. Ambrose (Serm. xxxiv, de Quadrag.) notes that the beginning of Lent and the first Sunday of Lent were simultaneous prior to the reign of Gregory I. In the seventh century four days were added. Some claim that this change was the work of Gregory I; others ascribe it to Gregory II (Layman, loc. cit.). Duchesne (op. cit., 244) says that it is impossible to tell who added four days to the thirty-six previously comprised in the Lenten season. It is likely, at all events, that the change was made so as to have forty days in which to commemorate Christ’s forty days in the desert. Be this as it may, the Church has never deviated from the ordinance of the seventh century whereby the Lenten season comprises forty days over and above Sundays.
Ember Days
The beginning of the four seasons of the year is marked by Ember Week, during which Wednesday, Friday, and Saturday are days of fasting and abstinence. Ember Week occurs after the first Sunday of Lent, after Pentecost, after the feast of the Exaltation of the Holy Cross, and after the third Sunday in Advent. According to some writers the Ember Days in December were introduced by the Apostles as a preparation for the ordinations which occurred during that month (Layman, loc. cit.). The scriptural basis for this practice is to be found in Acts 13:2 sq. The summer Ember Days were observed during the octave of Pentecost (St. Leo I, Sermo ii, de Pentecost.), and the autumn Ember Days in September (Idem, Sermo viii, De jejunio septimi mensis). In the False Decretals (c. 840-50) Pope Callistus (217-22) is made to add a fourth week. We decree, he says, that the fast which you have learned to keep three times yearly, shall henceforward be made four times a year (Epist., Decr. lxxvi, cap., i; Migne, P.G., X, 121). St. Jerome, in his commentary on the eighth chapter of Zachary, believes that the Ember Days were instituted after the example of the Jews, who fasted and abstained four times during the year, as noted in the preceding paragraph. St. Leo I (Sermo vii, De jej. sept. mensis) considers that the purpose of penance during Ember Week is to urge the faithful to special efforts in the cause of continency. The two views are entirely compatible.
Advent
Radulphus de Rivo (Kalendarium eccles. seu de observations canonum, Prop. xvi) and Innocent III (De observ. jej., cap. ii) testify that the Roman Church appointed a period of fasting and abstinence as a preparation for the solemnization of Christmas. Traces of this custom are still to be found in the Roman Breviary indicating the recitation of ferial prayers during Advent just as on days of fasting and abstinence. Radulphus de Rivo (loc. cit.) remarks that the Roman Church appointed the first Sunday after St. Catharine’s feast as the beginning of Advent.
Vigils
In former times the clergy assembled in church, on the eves of great festivals, and chanted the divine office. In like manner the laity also repaired to their churches and passed the time in watching and praying. Hence the term vigil. Innocent III (op. cit., i) mentions the vigils of Christmas, the Assumption, and the Apostles (28 June). It is likely that the obligation of abstaining on the vigils of Pentecost, St. John Baptist, St. Lawrence, and All Saints was introduced by custom (cf. Azor., op. cit., VII, xiii), for, according to Duchesne (op. cit., 287), the element of antiquity is not the fasting, but the vigil. Formerly, the obligation of abstaining on vigils was anticipated as often as a vigil fell on Sunday. This practice is still in vogue.
Rogation Days
These days occur on the Monday, Tuesday, and Wednesday preceding the Ascension. Mamertus, Bishop of Vienne, introduced (some time before 474) the custom of reciting the Litanies on these days. He also prescribed fasting and abstinence thereon. This practice was extended to the whole of Frankish Gaul in 511 by the first Council of Orléans (can. xxvii). About the beginning of the ninth century Leo III introduced the Rogation Days into Rome (Duchesne op. cit., 289). An almost similar observance characterizes the feast of St. Mark, and dates from about the year 589 (Duchesne, op. cit., 288).
http://www.newadvent.org/cathen/01067a.htm
What am I supposed to do since I don't eat meat anyway, am Traditional Catholic and poor?
Thanks for the info. Too late for the refund. That was forty years ago. They covered Lent, that’s for sure, I just wasn’t the best of students.
Sounds to me like you’re covered!
If I recall the article in the Catholic school magazine we used to get, there was a McDonald’s franchisee in a mostly Catholic neighborhood who was losing customers on Friday. He suggested he serve fish, the HQ said ok, and a star is born.
On another note, the same magazine ran a several part story about a man running for president. You never saw his face until the end - when they showed it was a black man. This would have been back in the 1960’s.
;-)
The rule was that you had to abstain from meat, not that you had to eat fish. You can abstain from any sort of flesh. You can go vegan. You can just not eat at all. I’ve done all of these at one time or another.
wiki:
“The sandwich was created by a McDonald’s franchise owner in Cincinnati, Ohio, named Lou Groen in 1962.[2][3] Groen owned a McDonald’s in a predominantly Roman Catholic neighborhood where his Catholic customers engaged in the practice of not eating meat on Fridays[3] (a practice more common in the ‘60s but that the Catholic Church continues to consider obligatory on Fridays during Lent).[4]”
Yeah, but eating fish is eating meat. It isn’t like fish are some sort of swimming, aquatic vegetables.
The world’s largest rodent, the capybara, is native to Venezuela. Because it spends a great deal of time in the water, the locals decided that it counted as a fish for purposes of the Friday abstinence from meat.
I figured that was what the real meaning was but it somehow got where all or nearly all Catholics just ate fish on Fridays.
Having read the article, and many of the responses, I have yet to see “meatless Fridays” referred to properly. It’s considered and called “fasting”, abstaining from meat on Fridays is called fasting.
Catholics are Bible-based Christians.
“When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting." - Matthew 6:16
It was such a horrible sin that she had to confess when someone else did it!
Really sad.
The bishops are going to try to reimpose this penance—while they are still unable to say that Nancy Pelosi and Joe Biden and millions of other pro-abortion Catholics are not Catholics.
“Make the sign of the cross and say grace when eating out and see how people react to you.”
I do that, but I don’t see how people react. I say grace, then I eat. Their reaction (if any) is their own affair.
I am a Southern Baptist but if I saw a Catholic family praying and making the sign of the cross, it would make me think more of them as they clearly take their religion seriously.
1 Timothy 4:1-4
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and COMMANDING TO ABSTAIN FROM MEATS, which God hath created to be received with thanksgiving of them which believe and know the truth. For EVERY CREATURE OF GOD IS GOOD, and NOTHING TO BE REFUSED, if it BE RECEIVED WITH THANKSGIVING ...
I spent 18 months in the Philippines, and never worked up enough courage to try a balut.
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