Ch. IX. Of the Mortification of the Palate

1. HE that does not know how to govern his appetite, will be easily overcome by the evil fiend, and led on the broad road to perdition.

Catering to the palate is the mother of general effeminacy, a fruitful soil for vain dreams, a cause of impure emotions, and a source of carnal desires.

It unnerves the soul by satiating the body, entices to wantonness, produces impatience, inconstancy, disdain, and arrogance.

Would to God one did not so often have sad experience of this kind, even in religious communities.

How much stronger would our will-power be, how much greater our fervor for the honor of God how much more edifying our intercourse, how much purer our conscience, if it were otherwise.

But because many yield to and serve the lust of the appetite, it produces in them relaxation of the religious spirit with its attendant consequences, discontent, complaint, indolence, and airs that do not edify.

How will any one be able to keep " the spirits of malice and powers of darkness " at bay, if he has not so far succeeded as to overcome and restrain the weakest of all adversaries?

For although this fault often causes great damage, still it is more easily overcome than many others.

2. He that grants too much indulgence to the appetite, is unable to pray well, or to meditate devoutly.

The carnal man has no understanding and no taste for spiritual things. All that is not sensual causes him weariness and disgust.

The soul of a carnal-minded man is like a feather sticking in the mire. It is impossible for it to free itself and be wafted upward by the breath of the Divine Spirit.

The quiet disposition of soul required for prayer and meditation presupposes a high degree of mortification.

When, therefore, one indulges too abundantly in corporal nourishment, he rejects spiritual, and renders himself unfit to be favored by God with heavenly comforts.

With what right can you say that you desire spiritual visitations and consolations, if you are so eager for comforts of quite another nature? Sensual and inordinate gratifications are entirely opposed to the religious spirit.

First, free yourself of the faults and imperfections that bar the entrance to divine favors into your heart; it will then become possible for you to pray with fervor and devotion and to taste heavenly sweetness.

Prepare yourself by fasting and abstinence, and you will soon hunger for the Bread of life.

It was thus all the saints prepared themselves for making a good prayer: they slept little, fasted much and were ingenious in mortifying their flesh. Communing with God was sweet to them, in consequence of their great familiarity with Him.

3. He that pursues an opposite course will make no progress either in contemplation or the active life. He will rather become unfit, and useless for numberless labors.

A well-fed body is lazy, inert, and obstinate. It clamors for rest and sleep.

It may even become weak and infirm, from the effect of excessive enjoyment of food and drink, so that it cannot labor as it should in the service of God.

Among all that have done many and great things for God's honor and the salvation of souls, you will not find one who did not first accustom himself to the strictest frugality; yes, none that did not perseveringly lead a penitential life. Moderation means abstinence from what is prohibited; the penitential spirit goes further, and denies itself even what is permitted or due to it. It causes itself pain, for example, by fasting and the discipline.

Immoderation drives God away, scandalizes neighbors, and enervates soul and body.

Much that is beautiful is planned but not carried out; much that is good is spoken, but without reaching the heart of the hearers.

The spirit that gives life to words is wanting, and this spirit God withholds from the immortified and sensual.

Should you see that God sometimes employs imperfect men for the conversion of sinners, let it not lead you astray; remember that God will even make a dumb animal, a beast of burden, speak with a human voice, to stop the folly of a prophet (2 Pet. ii. 16). Both cases must be regarded as great miracles.

4. Moderation, on the other hand, contributes to make us useful to the neighbor. It renders our judgment of human life and our attention to divine doctrine keener and more penetrating.

It not only restrains the appetite, but humbles pride also, rouses from a state of indolence, curbs the imagination, and elevates heart and mind to the contemplation of divine things.

Moderation excites hunger for spiritual nourishment, unfolds to us the mysteries of Scripture, awakens a readiness for labor, endurance, self-control, obedience, and humility.

Moderation draws down upon us the blessing of heaven and puts the tempter to shame. Does not St. Peter say: " Be sober and watch: because your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour "? (1 Pet. v. 8.)

Finally, moderation is also beneficial to the body. It preserves it from many ailments and indispositions.

If you take up the Lives of the Saints, you will find that the great St. Anthony, the abbot, St. Paul, the hermit, and very many others reached an uncommonly great age; and yet they were not content to observe moderation most conscientiously, but led extremely severe and penitential lives.

5. Therefore, be not led astray. Prove yourself and, if you find that you still in any way flatter your palate, be ashamed of such childishness. Begin now, at least, in good earnest to deny yourself.

The body does not require dainties, luxuries, and varieties. Many people through necessity have to content themselves with very poor and moderate fare, but at the same time, they enjoy good health.

Remember, also, that you are poor and engaged in the service of a poor Master. By this reflection, you will feel yourself elevated and incited to great moderation.

O if we sought but to imitate Christ's example! Then we would be ashamed to be miserable servants of our body.

Let us often say to ourselves: Christ has for my sake suffered hunger and thirst. What more unjust, then, than for me not to be at least cheerfully moderate for Christ's sake!

6. But, perhaps, some one is so imperfect, so epicurean in his taste that, by talking on the subject, he lowers the standard of conversation and desecrates the devout entertainments of his brethren.

The pleasures of the table should never be the subject of our conversation: " For the kingdom of God is not meat and drink " (Rom. xiv. 17).

Unbecoming in the mouth of a religious are all complaints of food and drink. Yea, every expression that savors of attention to the palate.

" For where your treasure is there also is your heart." Now, these words come from the heart: " For out of the abundance of the heart the mouth speaketh " (Luke vi. 45). How degenerate in a religious to set his heart on food and drink, and make them the subject of conversation!

Let us speak of God, not of eating and drinking;—of spiritual enjoyments, not of sensual pleasures;—of eternal consolations, not of perishable indulgence.

Then shall all our conversations be edifying and useful to ourselves. We shall make progress in the love of God and in knowledge of things divine.