Fasting is the practice of abstaining from food, either completely or partially, for a specified period.禁食就是实践弃权，从食品，要么完全或者部分，在一个特定时期。 It is an ancient practice found in most religions of the world.这是一个古老的实践中发现大多数宗教对世界的看法。 Recent scientific research suggests that fasting may be healthful and, when engaged in carefully, may bring about heightened states of consciousness and sensibility. Traditionally, fasting has been a widely used form of Asceticism and a penitential practice observed for the purpose of purifying the person or of atoning for sins and wrongdoing.最近的科学研究表明，禁食，可身体健康，当从事小心，可能会带来提高国家意识与感性， 传统上，斋戒已成为广泛使用的形式，禁欲主义和penitential观察实践为目的的，纯洁的人或atoning的捷联惯导系统和不法行为。
Most religions designate certain days or seasons as times of fasting for their adherents, such as Lent, Yom Kippur and Ramadan.大多数宗教都指定某些天或季节随着时代的禁食，为他们的党羽，如封斋期，赎罪日和斋月。 Certain events in the lives of individual persons have been considered appropriate times for fasting, such as the day or night before a major personal commitment.某些事件，在人类生活中的个别人，都被认为是适当的时候为空腹，如白天或夜晚才的一个重要的个人承诺。 The vigil of knighthood is a historical instance of this practice.守夜的兴起是一个历史的，例如这种做法。 Prayer is supposed to accompany fasting. Fasting should be distinguished from abstinence, the religious practice of not eating meat on a specified day or at a designated meal.祈祷是为了陪禁食。 禁食应有别于禁欲，宗教习俗，不吃肉就指定一天，或经指定餐。
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Fasting is the act of total or partial abstinence from food for a limited period of time, usually undertaken for moral or religious reasons.禁食是该法案的全部或部分禁欲从食品为在有限的时间内，通常为道德或宗教原因。 Religious dicta concerning fasting range from Zoroastrianism, which forbade it, to Jainism, which teaches that the believer's goal is a life of passionless detachment culminating ideally in death by voluntary starvation.宗教dicta关于禁食范围从zoroastrianism ，禁止它，耆那教，教导我们，在信仰之人的目标，是一个生命的passionless支队最终理想，在死刑自愿挨饿。
Nearly all religions promote or sanction fasting in some form or another.几乎所有宗教的促进或制裁禁食一些这样或那样的形式。 In primal religions it is often a means to control or appease the gods, a way to produce virility, or preparation for a ceremonial observance, such as initiation or mourning.在原始宗教的，它往往是一种手段，以控制或安抚神明，这是一种生产的雄风，或准备用于礼仪的遵守，如启动或哀悼。 The fast was used by the ancient Greeks when consulting oracles, by the American Indians to acquire their private totem, and by African shamans to make contact with spirits.快是用古希腊人的时候，咨询签，由美洲印第安人，以获取他们的私人图腾，由非洲巫医，使接触过的斗志。 Many Eastern religions use it to gain clarity of vision and mystical insight.很多东方宗教用它来获得清晰的远见和神秘的洞察力。 Judaism, several branches of Christianity, and Islam all have fixed fast days, and usually associate fasting with the discipline of the flesh or with repentance for sin.犹太教，几个分支，基督教和伊斯兰教都有固定的快速天，而且通常协理禁食与纪律的血和肉，或与忏悔罪过。 Islam undertakes the annual fast of Ramadan, an entire month when Muslims are obliged to abstain from all food and water from sunrise to sunset.伊斯兰教承诺每年快速的斋月，整整一个月的时候，穆斯林不得不投弃权票，由所有的食物和水，从日出到日落。
In Judaism the day of atonement is the only public fast day prescribed by the law (Lev. 16:29, 31; 23:26-32; Num. 29:7-11).在犹太教赎罪日，是唯一的公共快一天由法（ lev. 16:29 ， 31人; 23:26-32 ;序号。 29:7-11 ） 。 However, the OT also refers to many special public and private fasts, usually coupled with prayer, to signify mourning (1 Sam. 31:13; 11 Sam. 1:12), to show repentance and remorse (11 Sam. 12:15-23; 1 Kings 21:27-29; Neh. 9:1-2; Joel 2:12-13), or to demonstrate serious concern before God (11 Chr. 20:1-4; Pss. 35:13; 69:10; 109:24; Dan. 9:3).然而，城市旅游局还提到了许多专门的公共和私人斋戒，通常再加上祈祷，以显示哀悼（ 1萨姆。 31:13 ， 11萨姆1:12 ） ，以示忏悔和悔恨（ 11山姆。 12:15 -23 1国王21:27-29 ; neh 。 9:1-2 ;的Joel 2:12-13 ） ，或表现出严重关切上帝面前（ 11人权委员会。 20:1-4 ; PSS的。 35:13 ; 69:10 ; 109:24 ;丹。 9:3 ） 。 However, fasting that was not accompanied by genuine repentance and righteous deeds was denounced as an empty legal observance by the prophets (Isa. 58; Jer. 14:11-12).然而，禁食，这不是伴随着真正的忏悔和正义的事迹被谴责为一个空洞的法律遵守由先知（以赛亚书第58条;哲。 14:11-12 ） 。
Jesus himself apparently fasted during his so, called wilderness experience as a part of the preparation for his formal ministry (Matt. 4:1-2; Luke 4:1-2).耶稣自己显然是禁食期间，他的，所以，所谓的野外体验计划，作为准备工作的一部分，他正式财政部。 （ 4:1-2 ;路加福音4:1-2 ） 。 However, the Gospels report that he spoke only twice about fasting, once to warn his disciples that it was to be a private act of simple devotion to God and once to indicate that it would be appropriate for his followers to fast after he left them (Matt. 6:16-18; 9:14-15; cf. Mark 2:18-20; Luke 5:33-35).然而，福音报告中说，他的发言只有两次，约禁食，一旦以警告他的弟子们说，这是一项私人行为的简单奉献给上帝，并再次表明这将是适当的为他的追随者和快餐后，他给他们留下（马特。 6:16-18 ; 9:14-15 ;比照马克2:18-20 ;路加福音5:33-35 ） 。 It is clear that he did not stress fasting, nor did he lay down any rules concerning its observance as had John the Baptist and the Pharisees for their disciples.很显然，他不强调禁食，也没有订定任何规则，其遵守正如施洗约翰和法利赛，为他们的弟子。
The early Christian community did not emphasize fasting but observed it in connection with certain occasions of solemn commitment (Acts 13:2-3; 14:23).早期基督教社会不强调禁食，但观察到这方面的某些场合的庄严承诺（ 13:2-3行为; 14时23分） 。 Moreover, Jewish Christians apparently followed the Jewish custom of fasting and prayer on Mondays and Thursdays until around the end of the first century when Wednesdays and Fridays were observed, probably in reaction against the Judaizers.此外，犹太基督信徒显然遵循犹太人的传统斋戒和祈祷星期一和星期四，直到月底左右第一世纪时，星期三和星期五，观察，有可能是在反应对犹太化。 However, such fasts were usually concluded by midafternoon and were not universally enforced.然而，这种斋戒通常结束了下午，并没有得到普遍执行。 Also, from the second century on, two intensive fast days were observed in preparation for Easter.此外，从公元二世纪，两个密集快速天观察，准备复活节。
In the fourth century, when Christianity finally became the only recognized faith of the Roman Empire, the consequent institutionalization of the church led to a much greater stress on form, ritual, and liturgy.在第四世纪时，基督教终于成为唯一承认信仰的罗马帝国时期，相应的制度化教会，引发了一场更大的压力形式，礼仪，礼仪中。 Fasting thus became increasingly linked with a legalistic theology and the concept of meritorious works.禁食，因此成为越来越多的联系与法律性神学观念和优良工程。 For example, the early church's two-day fast before Easter came, in the fourth century, to be a Lenten observance of forty fast days, which by the tenth century was obligatory upon the entire Western church.举例来说，早期教会的为期两天快过复活节来了，在第四世纪，是一个四旬期遵守第四十二快速天，由十世纪是强制性后，整个西方教会。 In addition, fasting was a common element of discipline in the early monastic communities from the second century onward.此外，空腹，是一个共同的因素有纪律的，在早期寺院的社区，从第二个世纪从不间断。 When the monastic way replaced martyrdom as the highest act of devotion of the Christian life in the fourth century, monastic practices such as fasting were also elevated in the eyes of the faithful.当寺院的方式取代殉难作为最高法的献身精神的基督徒生活在第四世纪，寺院的习俗，如禁食，也有升高的眼睛忠实。
The church of Rome added a number of fast days to the calendar of the Christian year during the Middle Ages.罗马教会增加了若干快速天日历基督教一年，在中世纪。 It adopted the days of the chief agricultural operations in Italy as obligatory fasts called ember days: the Wednesday, Friday, and Saturday following the first Sunday in Lent; Pentecost; and September 14.通过几天的首席农业经营在意大利作为义不容辞的斋戒所谓具Ember天：周三，周五，周六之后，第一次周日在贷出;五旬; 9月14日。 A fourth season of fasting from December 13 to Christmas was added later.第四个赛季的禁食，从12月13日至圣诞节的补充。 Also during the Middle Ages the Eastern Orthodox Church added obligatory fast days beginning November 15 during Advent, from Trinity Sunday until June 29, and the two weeks prior to August 15.此外，在中世纪东部东正教堂补充说：强制快速天开始， 11月15日，在来临的，由三一周日，直到6月29日，与两个星期前八月十五日。
The Protestant Reformers of the sixteenth century, with the exception of the Anglicans, rejected obligatory fast days along with much of the other prescribed ritual and formal religious acts of the Roman Church.新教改革者的16世纪，除了该教教徒，拒绝强制快餐天内，随着大量的其他明礼仪和正规的宗教行为的罗马教会。 The Anabaptists, more than any other reform group of the period, relegated fasting once more to the private sphere, leaving it up to the individual believer to determine its appropriateness for enhancing self-discipline and prayer.该anabaptists ，比其他任何改革小组内，降级空腹再次向私人领域，留下了，以个人信仰者，以确定其是否适合于增强廉洁自律意识和祈祷。
The Roman Catholic Church maintained its church calendar of fast days until the twentieth century, when it was modified by several acts related to Vatican Council II.罗马天主教会保持其教会年历上的快速天，直到二十世纪，当它被修饰的几个行为与梵蒂冈理事会第二。 Moreover, the modern Catholic approach has been to link fasting to the call to love one's neighbor and to see it as a symbol of the Christian's identification with the poor and hungry of the world.此外，现代天主教办法已经连接禁食，以呼唤爱一个人的邻居，并把它看作一种象征基督教的识别与贫穷和饥饿的世界。 In some Christian circles, Catholic and non-Catholic, evangelical and nonevangelical, there is the growing custom of meeting for a simple repast and giving the cost of the normal meal to relieve world hunger as a kind of modern-day version of fasting.在一些基督教界人士，天主教和非天主教，基督教和nonevangelical ，有越来越多的传统风俗举行一个简单的repast ，并给予生产成本，对正常进餐，以减轻世界饥饿作为一种现代日常版禁食。 Twentieth century Pentecostal charismatics have written extensively about the benefits of the fast, nearly always linking it with prayer, as a means to deepen spiritual life and/or to obtain God's favor.二十世纪五旬charismatics写了广泛约好处快，几乎总是连接，它与祈祷，作为一种手段，以深化对精神生活和/或获得上帝的恩赐。 Some charismatic leaders even claim that the course of history can be shaped by prayer and fasting.一些有魅力的领导人，甚至声称历史过程中，可以塑造出来的祈祷和禁食。
As with any religious practice, there are dangers in fasting, especially when emphasized at the expense of other biblical teachings or misused for selfish ends.正如任何宗教实践中，有危险，在空腹，尤其是当强调不惜牺牲其他圣经教义或误用，为一己私利。 The Bible notes such abuses as fasting as a means of getting things from God, as a substitute for genuine repentance, as a mere convention and therefore an end in itself, and as an occasion for outward religiosity (Isa. 58; Zech. 7:5; Matt. 6:16).圣经注释此种滥权，因为空腹作为一种手段，把事情由上帝，以此取代真正的悔过书，作为一个纯粹的公约，因此本身就是一个目标，并作为一个机会，向外宗教（以赛亚书第58条;撒加利亚7 ： 5 ;马特。 6:16 ） 。 Moreover, there is psychological evidence that fasting lends itself to self-induced visions which sometimes prove harmful.此外，还有心理上的证据表明，空腹本身都能达到自我诱导的愿景，有时证明是有害的。 On the other hand, there is biblical evidence that fasting and prayer practiced together can be a useful part of individual and congregational life, though the practice should never be allowed to degenerate into an empty formal observance or a device for attempting to manipulate God.在另一方面，有圣经的证据表明，禁食和祈祷一起练可以成为一个有用的部分，个人和堂会生活，虽然这种做法不应是绝对不能允许的，以堕落成一个空洞的正式纪念活动或装置企图操纵神。
RD
Linder路linder
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
H. Franke, Lent
and Easter; A. Wallis, God's Chosen Fast; JL Beall, The Adventure of Fasting; D.
Prince, Shaping History Through Prayer and Fasting; EN Rogers, Fasting: The
Phenomenon of Self-Denial; A. Cott et al., Fasting: A Way of Life; AM Fulton,
ed., The Fasting Primer; D. Dewelt, What the Bible Says about Prayer and
Fasting.每小时Franke ） ，出借和复活节;甲瓦利斯，上帝的选择快;的JL beall
，探险禁食;四王子，塑造历史，通过祈祷和禁食;恩罗杰斯，空腹：这种现象的自我否定;甲cott等人，斋戒：一种生活的方式;时富尔顿版，空腹底漆;四dewelt
，圣经上说约祈祷和禁食。
The sole fast required by the law of Moses was that of the great Day of Atonement (qv), Lev.唯一快速按法例规定的摩西是一个证明，伟大的赎罪日（请参阅） ，列弗。 23:26-32. 23:26-32 。 It is called "the fast" (Acts 27:9).这是所谓的"快速" （使徒行27:9 ） 。 The only other mention of a periodical fast in the Old Testament is in Zech.唯一的另外一提的期刊迅速在旧约是在撒加利亚。 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts. 7:1-7 ; 8时19分，从这些看来，在他们的囚禁犹太人观察四个年度斋戒。 (1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Ex. （ 1 ）高速的4个月，继续留在第十七天tammuz ，周年捕获耶路撒冷由迦勒底;纪念，也是事件记录特惠。 32:19. 32:19 。 (Comp. Jer. 52:6, 7.) (2.) The fast of the fifth month, kept on the ninth of Ab (comp. Num. 14:27), to commemorate the burning of the city and temple (Jer. 52:12, 13). （ comp.哲。 52:6 ， 7 ） （ 2 ）快速的第五个月，保持了关于第九届AB法（ comp.序号。 14时27分） ，以纪念焚烧城市和庙（张哲。 52:12 ， 13 ） 。 (3.) The fast of the seventh month, kept on the third of Tisri (comp. 2 Kings 25), the anniversary of the murder of Gedaliah (Jer. 41:1, 2). （ 3 ）快速的第7个月，继续留在第三的tisri （ comp.二日国王25 ） ，为纪念被谋杀的gedaliah （ jer. 41:1 ， 2 ） 。 (4.) The fast of the tenth month (comp. Jer. 52:4; Ezek. 33:21; 2 Kings 25:1), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar. （ 4 ）快速的第10个月（ comp.哲。 52:4 ; ezek 。 33:21 ， 2国王25:1 ） ，以纪念开始围困的圣城，由nebuchadnezzar 。 There was in addition to these the fast appointed by Esther (4:16).因此除了上述快速任命埃丝特（ 4时16分） 。
Public national fasts on account of sin or to supplicate divine favour were sometimes held.公共全国斋戒作了赎罪或supplicate神圣的赞成票，有时举行。 (1.) 1 Sam. （ 1 ） 1萨姆。 7:6; (2.) 2 Chr. 7时06分， （ 2 ） 2人权中心。 20:3; (3.) Jer. 20时03分（ 3 ）哲。 36:6-10; (4.) Neh. 36:6-10 ; （ 4 ） 。 neh 。 9:1. 9:1 。 There were also local fasts.也有一些地方斋戒。 (1.) Judg. （ 1 ） 。 judg 。 20:26; (2.) 2 Sam. 20时26分， （ 2 ） 2萨姆。 1:12; (3.) 1 Sam. 1:12 ; （ 3 ） 1萨姆。 31:13; (4.) 1 Kings 21:9-12; (5.) Ezra 8:21-23: (6.) Jonah 3:5-9. 31:13 ; （ 4 ） 1国王21:9-12 ; （ 5 ） 。以斯拉8:21-23 ： （ 6 ） 。约拿3:5-9 。 There are many instances of private occasional fasting (1 Sam. 1:7: 20:34; 2 Sam. 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Neh. 1:4; Dan. 10:2,3).有许多事例中的私人暂禁食（ 1萨姆。 1点07分： 20时34分， 2萨姆。 3时35分; 12时16分， 1国王21时27分;以斯拉10时06分; neh 。 1:4 ;丹。 10:2,3 ） 。 Moses fasted forty days (Ex. 24:18; 34:28), and so also did Elijah (1 Kings 19:8).摩西禁食四十天（例如： 24:18 ; 34:28 ） ，所以也没有以利亚（ 1国王19时08分） 。 Our Lord fasted forty days in the wilderness (Matt. 4:2).我们的主禁食四十天在旷野。 （ 4时02分） 。 In the lapse of time the practice of fasting was lamentably abused (Isa. 58:4; Jer. 14:12; Zech. 7:5).在时间的推移实践禁食是可悲的滥用（以赛亚58:4 ;哲。 14:12 ;撒加利亚7时05分） 。 Our Lord rebuked the Pharisees for their hypocritical pretences in fasting (Matt. 6:16).我们的主，斥责法利他们虚伪的借口，在禁食。 （ 6:16 ） 。 He himself appointed no fast.他自己任命的，没有快的。 The early Christians, however, observed the ordinary fasts according to the law of their fathers (Acts 13:3; 14:23; 2 Cor. 6:5).早期的基督徒，不过，观察到普通斋戒依法办事，他们父辈（使徒13时03分; 14时23分， 2肺心病。 6时05分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Orthodox Church, regarding man as a unity of soul and body, has always insisted that the body must be trained and disciplined as well as the soul.东正教教堂，就人作为一个统一的灵魂与身体，一直坚持该机构必须经过培训和纪律以及灵魂。 "Fasting and self-control are the first virtue, the mother, the root, source, and foundation of all good." "禁食和自我控制是第一美德，母亲，从根本上，源头和基础，一切良好" 。
Fasting is not a set of dietary laws or legalistic requirements.禁食是不是一套膳食法律或法规的要求。 Rather, fasting accompanied by prayer, is a spiritual aid which disciplines the body and soul and enables them to strive together to bring the whole person closer to God, especially during the preparation periods of the great feast days of the Church.相反，伴随着禁食祷告，是一种精神上的援助，其中学科的身体和灵魂，使他们能够共同奋斗，使整个人更接近上帝，尤其是在准备期的伟大节日的教会。
The following are fast days and seasons:以下是快速天，季节：
Since Pentecost is a movable feastday of the Church this Lenten period may vary in time, refer to your Church Calendar.自五旬节是一个动产feastday的教会，这四旬期期间可能会有所变动，在时间，请参考您教会年历。
In general abstinence from food or drink, a term common to the various Teutonic tongues.在一般禁欲从食物或饮料，任期共同前往各个teutonic舌头。 Some derive the word from a root whose primary signification means to hold, to keep, to observe or to restrain one's self.一些衍生字，从根源，其主要含义是指持有，以保持，观察或限制一个人的自我。 The Latin term jejunium denotes an animal intestine which is always empty.拉美来说jejunium是指一种动物肠道因为这始终是空的。 Such abstinence varies according to the measure of restriction circumscribing the use of food and drink.这种禁欲并根据不同的措施，限制绕过使用的食品和饮品。 Hence it may denote abstinence from all kinds of food and drink for a given period.因此，它可能是指禁欲，从各种食品和饮料某个时期。 Such is the nature of the fast prescribed by the Church before Holy Communion (natural fast).例如，它的性质的快速所教堂前的圣餐（自然快） 。 It may also mean such abstinence from food and drink as is dictated by the bodily or mental dispositions peculiar to each individual, and is then known as moral or philosophical fast.它也可能意味着这种禁欲从食物和饮料，因为是出于身体上或精神上的处分权特有的每一个人，是当时称为道德或哲学快。 In like manner the term comprehends penitential practices common to various religious communities in the Church.同样地，任期comprehends penitential做法常见的各种宗教社区在教堂。 Finally, in the strict acceptation of the term, fasting denotes abstinence from food, and as such is an act of temperance finding its raison d'être in the dictates of natural law and its full perfection in the requirements of positive ecclesiastical legislation.最后，在严格验收的任期，空腹是指禁欲，从食品的，正因为如此，是一个法的禁酒找到其存在的理由，在发号施令的自然法和充分完善的要求，积极教会立法。
In Christian antiquity the Eustathians (Sozomen, Hist. Eccl. II, 33) denied the obligation, for the more perfect Christians, of the Church fasts; they were condemned (380) by the Synod of Gangra (can. xiv) which also asserted incidentally the traditional antiquity of the ecclesiastical fasts (Hefele-Leclercq, Hist. des Conciles. French tr. Paris, 1908, 1, p. 1041).在基督教古物的eustathians （ sozomen ，历史。 eccl第二节， 33岁）否认义务，为更完美的基督徒，对教会的斋戒，他们被谴责（ 380 ）主教的冈格拉（ can.十四） ，其中还断言顺便提一句，传统的古老的教会斋（黑弗勒-勒克莱尔，历史。 conciles万。法语的TR巴黎， 1908年， 1页1041 ） 。 Contrary to the groundless assertions of these sectaries, moralists are one in maintaining that a natural law inculcates the necessity of fasting because every rational creature is bound to labour intelligently for the subjugation of concupiscence.相反，无端的断言这些sectaries ，道德家，是一个在保持一个自然法inculcates必须禁食，因为每一个理性的动物，势必劳动智能化，为征服concupiscence 。 As a consequence, rational creatures are logically obliged to adopt means commensurate with the attainment of this end (see MORTIFICATION).因此，理性的动物，在逻辑上有义务采取的手段与实现这个目标（见mortification ） 。 Amongst the means naturally subserving this purpose fasting lays claim to a place of primary importance.当中指自然subserving为此禁食规定索赔一个地方的头等大事。 The function of positive law is to intervene in designating days whereon this obligation must be observed, as well as the manner in which the same obligation is to be discharged on days authoritatively appointed.职能积极法，就是要插手指定天whereon这一义务必须得到遵守，以及以何种方式在同样的义务是要出院的日子，权威性的任命。
What pertains to the origin as well as to the historical development of this obligation in the Church may be gleaned easily from the articles on ABSTINENCE and BLACK FAST.哪些涉及到原产地，以及以历史发展的这一义务在教会中可以窥出很容易从文章禁欲和黑色快。 The law of fasting, ecclesiastical in its genius, is unwritten in its origin, and consequently must be understood and applied with due regard for the customs of various times and places.法律禁食，教会在其天才，是不成文的，在它的原产地，以及因此必须理解和应用适当顾及海关的各种时间和地点。 See the corresponding historico-archaeological articles in the various modern dictionaries and encyclopedias of Christian Archaeology, eg Martigny, Kraus, Smith and Cheetham, Cabrol and Leclercq.见相应historico -考古篇文章中，各种现代字典和百科全书的基督教考古学，如马蒂尼， Kraus眼中，史密斯和尼尔-奇萨姆， c abrol和勒克莱尔。 Details will be found under ADVENT; LENT; VIGIL; EMBER DAYS.详情将于下发现的来临;借给;守夜; Ember公司天。
In the United States of America all the days of Lent; the Fridays of Advent (generally); the Ember Days; the vigils of Christmas and Pentecost, as well as those (14 Aug.) of the Assumption; (31 Oct.) of All Saints, are now fasting days.在美利坚合众国的岁月都借给;周五的来临（一般） ; Ember公司天;守夜圣诞和五旬，以及那些（ 8月14日）的假设; （ 10月31日）一切圣人，现在禁食天。 In Great Britain, Ireland, Australia and Canada, the days just indicated, together with the Wednesdays of Advent and (28 June) the vigil of Saints Peter and Paul, are fasting days.在英国，爱尔兰，澳大利亚和加拿大等几天刚表示，与周三的来临，以及（ 6月28日）守夜的圣徒彼得和保罗，禁食天。 Fasting essentially consists in eating but one full meal in twenty-four hours and that about midday.空腹基本上存在于吃，但一个全职餐后24小时和大约中午。 It also implies the obligation of abstaining from flesh meat during the same period, unless legitimate authority grants permission to eat meat.这同时也意味着义务的人弃权，由肉肉类在同一期间内，除非合法当局许可吃肉。 The quantity of food allowed at this meal has never been made the subject of positive legislation.食物数量，让在此吃饭从来没有取得的主题积极立法。 Whosoever therefore eats a hearty or sumptuous meal in order to bear the burden of fasting satisfies the obligation of fasting.凡因此吃衷心或丰盛餐，以承担禁食满足义务禁食。 Any excess during the meal mitigates against the virtue of temperance, without jeopardizing the obligation of fasting.任何超出于煮食减轻了对美德的禁酒运动，同时又不损害责任的禁食。
According to general usage, noon is the proper time for this meal.按照一般的用法，中午是适当的时候作此宴。 For good reasons this hour may be legitimately anticipated.有充分理由这一时段，可合法地预期。 Grievous sin is not committed even though this meal is taken a full hour before noon without sufficient reason, because the substance of fasting, which consists in taking but one full meal a day, is not imperiled.他人罪是不承诺，即使这餐是采取了充分小时，中午十二时前，如果没有足够的理由，是因为物质的斋戒，其中包括在考虑，但一个全职的一天只吃一顿饭，是不是遇。 In like manner, the hour for the midday meal and the collation, may for good reasons be conscientiously inverted.同样地，时间为中午吃饭和整理，可以有充分理由加以认真倒置。 In many of our larger cities this practice now prevails.在我们的很多大城市，这种做法现在普遍存在的。 According to D'Annibale (Summa Theologiae Moralis, 4 ed. III, 134) and Noldin (Summa Theologiae Moralis, n. 674) good reasons justify one in taking a collation in the morning, dinner at noon, and the morning allowance in the evening, because the substance of fasting still remains intact.据-a nnibale（总结t heologiae莫拉利斯，第4版。三， 1 34）和诺尔丁（总结t heologiae莫拉利斯， 1 2月3 1日6 74）好辩解的理由之一，在采取了整理，在今天上午，晚餐中午，早上津贴，在晚上，因为物质的禁食，仍完好无损。 Nothing like a noteworthy interruption should he admitted during the course of the midday meal, because such a break virtually forms two meals instead of one.完全不像一个值得注意的中断，应该承认他的过程中，中午吃饭，因为这种打破几乎表格2餐而不是1 。 Common sense, taking into consideration individual intention and the duration of the interruption, must finally determine whether a given interruption is noteworthy or not.普通常识，同时考虑到个人的意图和期限较长的中断，必须在最后决定是否给予中断值得注意的是或不是。 Ordinarily an interruption of one half hour is considered slight.通常在中断近一个半小时，被认为是轻微。 Nevertheless, an individual, after having commenced the midday meal and meeting with a bonafide interruption lasting for an hour or more is fully justified in resuming and finishing the meal after the termination of an interruption.不过，一个人，之后展开，中午吃饭和会议，以真正的中断长达1小时或以上，是完全有道理的，在恢复和整理饭后终止后中断。 Finally, unless special reasons suggest the contrary, it is not allowed to give immoderate length to the time of this meal.最后，除非特殊原因，建议相反，它是不容许给immoderate长度的时候，这个餐。 Ordinarily, a duration of more than two hours is considered immoderate in this matter.通常，历时两个多小时，被认为是immoderate在这件事。
Besides a complete meal, the Church now permits a collation usually taken in the evening.另外一个完整的饭，教会现在允许整理通常在傍晚。 In considering this point proper allowance must be made for what custom has introduced regarding both the quantity and the quality of viands allowed at this repast.在考虑这一点，适当的免税额，必须做什么习俗已推出两方面的数量和质量viands允许在这个repast 。 In the first place, about eight ounces of food are permitted at the collation even though this amount of food would fully satisfy the appetites of some persons.摆在首位，大约八盎司的食物，目前是准许整理，即使这个数额的粮食将完全满足的胃口，有些人。 Moreover, the attention must be paid to each person's temperament, duties, length of fast, etc. Hence, much more food is allowed in cold than in warm climates, more to those working during the day than to those at ease, more to the weak and hungry than to the strong and well fed.此外，一定要注意每个人的气质，职责，长度快餐等，因此，更多的食品是不准在寒冷比在温暖的气候下，更向那些工作在白天比那些安心，更向软弱和饥饿，比对强有力和美联储。 As a general rule whatever is deemed necessary in order to enable people to give proper attention to their duties may be taken at the collation.作为一般规则，无论是必要的，以便使人民能适当地注意自己的职责，可以采取在整理。 Moreover, since custom first introduced the collation, the usage of each country must be considered in determining the quality of viands permitted thereat.此外，由于风俗首先介绍了整理，使用的每一个国家都必须加以考虑，在确定质量viands获准在该处。 In some places eggs, milk, butter, cheese and fish are prohibited, while bread, cake, fruit, herbs and vegetables are allowed.在一些地方，鸡蛋，牛奶，黄油，奶酪和鱼类是被禁止，而面包，蛋糕，水果，药材和蔬菜是不允许的。 In other places, milk, eggs, cheese, butter and fish are permitted, owing either to custom or to Indult.在其他地方，牛奶，鸡蛋，奶酪，黄油和鱼都不允许，因为无论是习俗或indult 。 This is the case in the United States.这样的情况在美国。 However, in order to form judgments perfectly safe concerning this point, the Lenten regulations of each diocese should be carefully read.但是，为了形成判断绝对安全关于这一点，四旬期的规定，每个教区应仔细阅读。 Finally, a little tea, coffee, chocolate or such like beverage together with a morsel of bread or a cracker is now allowed in the morning.最后，一个小茶，咖啡，巧克力等饮料连同一morsel的面包或饼干，现已获准在早上。 Strictly speaking, whatever may be classified under the head of liquids may be taken as drink or medicine at any time of the day or night on fasting days.严格来说，无论可归类为团长的液体可作为饮料或药品，在同一时间，白天或夜间就禁食天。 Hence, water, lemonade, soda, water, ginger ale, wine, beer and similar drinks may be taken on fasting days outside meal time even though such beverages may, to some extent, prove nutritious.因此，水，柠檬汁，苏打水，姜汁啤酒，葡萄酒，啤酒及同类饮品，可采取禁食天外吃饭时，尽管这种饮料可能，在一定程度上证明有营养。 Coffee, tea, diluted chocolate, electuaries made of sugar, juniper berries, and citron may be taken on fasting days, outside meal time, as medicine by those who find them conducive to health.咖啡，茶，稀释巧克力， electuaries制成的糖，桧浆果，柚子可采取绝食的日子，外面吃饭时，由于医学的人找到它们有利于健康。 Honey, milk, soup, broth, oil or anything else having the nature of food, is not allowed under either of the two categories already specified.蜂蜜，牛奶，汤，肉汤，石油或其他具有性食品，是不容许任何两类已经指明。 It is impossible to decide mathematically how much food is necessary to involve a serious violation of this law.这是不可能的，以决定在数学上有多少粮食，要涉及严重违反了这一规律。 Moralists as well as canonists concur in holding that an excess of four ounces would seriously militate against the obligation of fasting, whether that much food was consumed at once or at various intervals during the day because Alexander VII (18 March, 1666) condemned the teaching of those who claimed that food so taken was not to be regarded as equalling or exceeding the amount allowed (Denzinger, Enchiridion Symbolorum et Definitionum, tenth ed. Freiburg im Br., 1908, No. 1129).道德家以及canonists表示赞同，认为过多的4盎司会严重妨碍对义务的禁食，不管这么多粮食消耗在一次或在不同时间间隔期间的一天，因为亚历山大七（ 1666年3月18日）谴责教学那些声称食物，所以采取的是不被视为相当于或超过容许量（登青格， enchiridion symbolorum等definitionum ，第十版。弗赖堡的IM溴， 1908年，编号1129 ） 。
Though Benedict XIV (Constitutions, Non Ambiginius, 31 May, 1741; in superna, 22 Aug. 1741) granted permission to eat meat on fasting days, he distinctly prohibited the use of fish and flesh at the same meal on all fasting days during the year as well as on Sundays during Lent.虽然本笃十四（宪法，非ambiginius ， 1741年5月31日; superna ， 1741年8月22日）获准吃肉，就禁食两天，他明显开始禁止使用鱼和肉在同一餐所有禁食天期间今年以及周日在贷出。 (Letter to the Archbishop of Compostella, 10 June, 1745, in Bucceroni Enchiridion Morale No. 147). （信大主教compostella ， 1745年6月10日，在布切罗尼enchiridion士气第147号） 。 This prohibition binds all exempted from fasting either because they are compelled to labour or because they are not twenty-one years old.这项禁令约束免于禁食要么因为他们是强迫劳动，或因为他们不是二十一年岁。 Furthermore this prohibition extends to those allowed meat on fasting days either by dispensation or by Indult.此外，这项禁令延伸到那些允许肉禁食时间由省却或indult 。 Sin is Committed each time the prohibited action takes place.单是每一次被禁止的行动发生。 The ecclesiatical law of fasting embodies a serious obligation on all baptized individuals capable of assuming obligations provided they have completed their twenty-first year and are not otherwise excused.该ecclesiatical法禁食体现了一种严肃的义务，对所有个人的洗礼，有能力承担规定的义务，他们已经完成了他们的第21年，并没有否则难辞其咎。 This doctrine is merely a practical application of a universally accepted principle of moralists and canonists whereby the character of obligation in human legislation is deemed serious or light in so far as the material element, involved in the law bears or does not bear a close and intimate relation to the attainment of a prescribed end.这种学说仅仅是一个实际应用的一个普遍接受的原则，道德家和canonists而性格的义务，在人力立法被认为是严重的或轻至于所谓物质因素，在所涉及的法律关系或不承受了紧密和亲密关系到实现明年底。 Inasmuch as fasting considered as a function of the virtue of temperance bears such a relation to the promotion of man's spiritual well-being (see Lenten Preface in the Roman Missal), it certainly embodies an obligation generally serious.因为空腹视为一个函数的美德，节制熊这种关系，以促进人的精神福祉（见四旬期前言在罗马missal ） ，它体现了一定的义务，一般严重。 To this a priori reason may be added what Church history unfolds concerning the grave penalties attached to transgressions of this law.这种先验的原因可能是补充什么教会的历史中的展开，有关的严重惩罚重视越轨的这一规律。 The sixty-ninth of the Apostolic Canons decrees the degradation of bishops, priests, deacons, lectors or chanters failing to fast during Lent, and the excommunication of laymen, who fail in this way.第六十九届的使徒大炮法令降解的主教，神父，执事，讲师或chanters未能快速四旬期期间，与禁教的是外行，谁不这样做的。 The fifty-sixth canon of the Trullan Synod (692) contains similar regulations.第五十六届佳能的trullan主教（ 692 ）载有类似的法规。 Finally Alexander VII (24 Sept., 1665) condemned a proposition formulated in the following terms: Whoso violates the ecclesiastical law of fasting to which he is bound does not sin mortally unless he acts through contempt or disobedience (Denzinger, op. cit., no. 1123).最后亚历山大七（ 1665年9月24日）谴责命题，制定了以下条款：凡违反教会法的禁食，因为他必然会并不单致命，除非他的行为是通过蔑视或抗命（登青格，前引书，没有。 1123 ） 。 Though this obligation is generally serious, not every infraction of the law is mortally sinful.虽然这项义务是普遍严重的，并不是每一个违规行为的法律是致命罪孽深重。 Whenever transgressions of the law fail to do substantial violence to the law, venial sins are committed.每当越轨行为的法律，不能做大幅度的暴力行为，以法律， venial罪孽承诺。 Inability to keep the law of fasting and incompatibility of fasting with the duties of one's state in life suffice by their very nature, to extinguish the obligation because as often as the obligation of positive laws proves extremely burdensome or irksome the obligation is forthwith lifted.由于未能及时依法空腹和不相容的禁食与义务的一个人的状态生活就够了，他们很自然，为逃避责任，因为作为经常被视为义务的明确的法律，证明了极其沉重的负担或irksome义务是立即解除。 Hence, the sick, the infirm, convalescents, delicate women, persons sixty years old and over, families whose members cannot have the necessaries for a full meal at the same time, or who have nothing but bread, vegetables or such like viands, those to whom fasting brings loss of sleep or severe headaches, wives whose fasting incurs their husband's indignation, children whose fasting arouses parent's wrath; in a word, all those who can not comply with the obligation of fasting without undergoing more than ordinary hardship are excused on account of their inability to fulfil the obligation.因此，患病者，体弱者，疗养员，微妙的妇女，六十年岁以上，家庭成员不能有必要性，为全餐在同一时间内，或曾不过是面包，蔬菜或类似viands ，那些向谁禁食带来损失的睡眠或严重头痛，妻子的禁食招致丈夫的愤慨，儿童，其空腹引起家长的愤怒，在一份总之，所有那些不能遵守的义务，空腹，没有多于普通困难多多包涵对根据其无力履行义务。 In like manner unusual fatigue or bodily weakness experienced in discharging one duty and superinduced by fasting lifts the obligation of fasting.同样不寻常的疲劳或身体虚弱经历在履行一个责任和superinduced由禁食升降机的义务禁食。 However, not every sort of labour, but only such as is hard and protracted excuses from the obligation of fasting.但是，并不是每一个排序的劳动，但只有这样的作为是很难和旷日持久的借口，从义务的禁食。 These two conditions are not confined to manual labour, but may be equally verified with regard to brain work.这两个条件并不局限于体力劳动的，但可能也同样验证了关于大脑工作。 Hence bookkeepers, stenographers, telegraph operators, legal advisers and many others whose occupations are largely mental are entitled to exemption on this score, quite as well as day-labourers or tradesmen.因此，簿记员，速记员，电讯营办商，法律顾问和许多其他人的职业主要是心理有权豁免对这个分数，不少以及日间劳动者或技工。 When these causes begetting exemption by their very nature, do not exist, lawfully constituted superiors may dispense their subjects from the obligation of fasting.当这些原因begetting豁免就其性质而言是不存在的，依法设立的上司可免除其主题从义务禁食。
Accordingly the Sovereign Pontiff may always and everywhere grant valid dispensations from this obligation.因此主权教宗可能总是处处给予有效dispensations从这一义务。 His dispensations will be licit when sufficient reasons underlie the grant.他dispensations将合法时，有足够的理由理解补助金。 In particular cases and for good reasons, bishops may grant dispensations in their respective dioceses.在特殊情况下，并有充分理由，主教可给予dispensations在各自的教区。 Unless empowered by Indult they are not at liberty to dispense all their subjects simultaneously.除非有法定权力， indult他们是不能随意免除其所有科目同时进行。 It is to be noted that usually bishops issue just before Lent circulars or pastorals, which are read to the faithful or otherwise made public, and in which they make known, on the authority of the Apostolic See, the actual status of obligahon, dispensations, etc. Priests charged with the care of souls may dispense individuals for good reason.这是值得注意的是，通常主教的问题，只是以前借给通告或pastorals ，这是读给教友或以其他方式公诸于众，他们在其中作出众所周知的，对权威的使徒见，但实际的状况obligahon ， dispensations ，等牧师被控以照顾灵魂可免除个人有充分理由的。 Superiors of religious communities may dispense individual members of their respective communities provided sufficient reasons exist.上级的宗教社团可免除个别成员各自的社区提供足够的理由存在。 Confessors are not qualified to grant these dispensations unless they have been explicitly delegated thereunto. confessors是没有资格给这些dispensations ，除非他们已经被明确授予thereunto 。 They may, however, decide whether sufficient reason exists to lift the obligation.他们可能，但是，决定是否有足够的理由存在，解除义务。
Those who have permission from the Holy See to eat meat on prohibited days, may avail themselves of this concession at their full meal, not only on days of abstinence but also on fasting days.那些允许，由罗马教廷吃肉违禁天内，可以利用自己的这一让步，在其充分的膳食，而不是只对天的禁欲，但也对禁食天。 When age, infirmity or labour releases Christians from fasting, they are at liberty to to eat meat as often as they are justified in taking food, provided the use of meat is allowed by a general indult of their bishop (Sacred Penitentiaria, 16 Jan., 1834).当年龄，体弱或劳动新闻稿基督徒从禁食，他们是自由吃肉，因为很多时候，因为他们有理由以食品，提供使用的肉类是允许的一般indult他们的主教（神圣penitentiaria ， 1月16日， 1834年） 。 Finally, the Holy See has repeatedly declared that the use of lard allowed by Indult comprehends butter or the fat of any animal.最后，罗马教廷一再声称使用猪油允许indult comprehends黄油或脂肪的任何动物。
No student of ecclesiatical discipline can fail to perceive that the obligation of fasting is rarely observed in its integrity nowadays.没有学生的ecclesiatical纪律能不能感觉到有义务禁食是很少观察其完整性如今。 Conscious of the conditions of our age, the Church is ever shaping the requirements of this obligation to meet the best interests of her children.意识到我们的国情，年龄，教会是以往塑造的要求，这方面的义务，以满足最佳利益的孩子。 At the same time no measure of leniency in this respect can eliminate the natural and divine positive law imposing mortification and penance on man on account of sin and its consequences.在同一时间内，任何措施的从宽处理，在这方面可以消除自然和神圣积极依法征收mortification和忏悔论人作了赎罪及其后果。 (Council of Trent, Sess. VI. can. xx) （理事会的遄达， sess 。六，可以第二十）
Publication information Written by JD O'Neill.发布书面信息由JD奥尼尔。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，体积诉公布1909年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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