Ch. VIII § II. On the Mortification of the Appetite

1. St. Andrew Avellini said, that he who wishes to advance in perfection, should begin zealously to mortify the appetite. "It is impossible," says St. Gregory, "to engage in the spiritual conflict, without the previous subjugation of the appetite." (Mor. L. xxx. c. 13.) Father Raggacci, in his "Treatise on the one thing necessary," asserts, that the greater part of external penance consists in the mortification of the palate. Since the mortification of the taste consists in abstinence from food, must we then abstain altogether from eating? No: it is our duty to preserve the life of the body, that we may be able to serve God as long as he wills us to remain on earth. But, as Father Vincent Caraffa used to say, we should attend to the body with the same feelings of disgust, as a powerful monarch would perform, by compulsion, the meanest work of a servant. "To live," says St. Francis de Sales, "we must eat; but we should not live as if for the purpose of eating." Some, like beasts, appear to live only for the gratification of the palate. "A man," says St. Bernard, "becomes a beast, by loving what beasts love." Whoever, like brute animals, fixes his heart on the indulgence of the appetite, falls from the dignity of a spiritual and rational creature, and sinks to the level of senseless beasts. Unhappy Adam, for the pleasure of eating an apple, is "compared to senseless beasts, and is become like to them." In another place, St. Bernard says that, on seeing Adam forget his God and his eternal salvation, for the momentary gratification of his palate, the beasts of the fields, if they could speak, would exclaim: "Behold, Adam is become one of us." (In Cant. Ser. 35.) Hence St. Catherine of Sienna used to say, that, "without mortifying the taste, it is impossible to preserve innocence, since it was by the indulgence of his appetite, that Adam fell." Ah! how miserable is the condition of those "whose God is their belly?"

(Phil. iii. 19.)

2. How many have lost their souls by intemperance? In his Dialogues, (lib. iv. c.

38,) St. Gregory relates, that, in a monastery of Sienna, there was a monk who led a very exemplary life. When he was at the point of death, the religious, expecting to be edified by his last moments, gathered around him. "Brethren," said the dying man, "when you fasted, I eat in private, and therefore I have been already delivered over to satan who now deprives me of life, and carries away my soul." After these words, he expired. The same saint relates, in another place, (dial. l. c. 4;) that a certain nun, seeing in the garden a very fine lettuce, pulled and eat it, in opposition to her rule. She was instantly possessed by a devil who tormented her grievously. Her companions called to her aid the holy Abbot Equitius, at whose arrival the demon exclaimed: "What evil have I done? I sat upon the lettuce: she came and eat it." The holy man, by his commands, compelled the evil spirit to depart. In the Cistercian Records, (Vinc. spec. his. lib. vii. c. 108,) we read, that St. Bernard, once visiting his novices, called aside a brother whose name was Acardo, and said that a certain novice, to whom he pointed, would, on that day, fly from the monastery. The saint begged of Acardo to watch the novice, and to prevent his escape. On the following night, Acardo saw a demon approach the novice, and by the savoury smell of a roasted fowl, tempt him to desire forbidden food. The unhappy young man awoke, and, yielding to the temptation, took his clothes, and prepared to leave the monastery. Acardo endeavoured, in vain, to convince him of the dangers to which he would be exposed in the world. Overcome by gulosity, the unhappy man obstinately resolved to return to the world: there (the narrator adds) he died miserably.

3. Let us then take care not to be conquered by this brutal vice. St. Augustine says, that food is necessary for the support of life: but, like medicine, it should be taken only through necessity. Intemperance is very injurious to the body as well as the soul. It is certain, that excess in eating is the cause of almost all the diseases of the body. Apoplexy, diarrhoea, head-aches, complaints of the stomach and bowels, and innumerable other maladies, spring from the immoderate use of food. But, the diseases of the body are only a small part of the evils that flow from intemperance: its effects on the soul are far more disastrous. This vice, according to St. Thomas, (2. 2. qu. 148, a. 6;) in the first place, darkens the soul, and renders her unfit for spiritual exercises, but particularly for prayer. As fasting prepares the mind for the contemplation of God, and of eternal goods, so intemperance diverts it from holy thoughts. St. Chrysostom says, that the glutton, like an overloaded ship, moves with difficulty; and that, in the first storm of temptation, he is in danger of being lost.

4. "Take," says St. Bernard, "even bread with moderation, lest a loaded stomach should make you weary of prayer." (In Cant. Ser. 66.) And again he says: "If you compel a person who takes a heavy meal, to watch, you will extort from him wailing, rather than singing." (Apol. ad Guiliel.) Hence, it is the duty of religious to eat sparingly, and particularly at supper: for, in the evening a false appetite is frequently created by the acid produce of the food taken at dinner. Whoever satisfies his appetite in the evening, is exposed to great danger of excess; and, in consequence of indigestion, will frequently feel his stomach overburdened in the morning; and his head so stupid and confused, that he will not be able to say an Ave Maria. Do not imagine that the Almighty will, at the time of prayer, infuse his consolations into the souls of those who, like senseless beasts, seek delight in the indulgence of the appetite. "Divine consolation," says St. Bernard, "is not given to those who admit any other delight." (Ser. 6, de Ascen.) Celestial consolations are not bestowed on those who go in search of earthly pleasures.

5. Besides, he who gratifies the taste, will readily indulge the other senses: for, having lost the spirit of recollection, he will easily commit faults, by indecent words, and by unbecoming gestures. But the greatest evil of intemperance is, that it exposes chastity to great danger. "Repletion of the stomach," says St. Jerome, "is the hotbed of lust." (In Jov.) Excess in eating is a powerful incentive to incontinence. Hence Cassian says, that "it is impossible for him who satiates his appetite, not to experience conflicts." (Inst. lib. ix. c. 13.) The intemperate cannot expect to be free from temptations against purity. To preserve chastity, the saints practised the most rigorous mortifications of the appetite. "The devil," says St. Thomas, "vanquished by temperance, does not tempt to lust." When his temptations to indulge the palate are conquered, he ceases to provoke incontinence.

6. He that attends to the abnegation of the appetite, makes continual progress in virtue. That the mortification of the palate will facilitate the conquest of the other senses, and enable us to employ them in acts of virtue, may be inferred from the following prayer of the church: "O God who, by this bodily fast, extinguishest our vices, elevatest our understanding, bestowest on us virtue and its reward." (Preface for Lent.) By fasting, the Lord enables the soul to subdue her passions, to raise her affections above the earth, to practise virtue, and to acquire merits for eternity. Worldlings say: God has created the goods of this earth for our use and pleasure. Such is not the language of the saints. The venerable Vincent Caraffa, of the society of Jesus, used to say, that God has given us the goods of the earth, not only that we may enjoy them, but also that we may have the means of thanking him; and shewing him our love by the voluntary renunciation of his gifts, and by the oblation of them to his glory. To abandon, for God's sake, all worldly enjoyments, has always been the practice of holy souls. The ancient monks, as St. Jerome relates, thought it a great defect to make use of food dressed with fire. Their daily sustenance consisted of a pound of bread. St. Lewis Gonzaga, though always sickly, fasted three times in the week on bread and water. St. Francis Xavier, during his missions, was satisfied each day with a few grains of toasted rice. St. John Francis Regis, in his greatest fatigues, took no other food than a little flour steeped in water. The daily support of St. Peter of Alcantara, was but a small quantity of broth. We read, in the life of the venerable brother John Joseph of the cross, who lived in our own days, and with whom I was intimately acquainted, that, for twenty-four years, he fasted very often on bread and water, and never eat any thing but bread and a little herbs or fruit. When commanded, on account of his infirmities, to use warm food, he took only bread dipped in broth. When the physician ordered him to take a little wine, he mixed it with his broth, to increase the insipidity of his scanty repast. I do not mean to say that, to attain sanctity, it is necessary for nuns to imitate these examples: but I assert, that whoever is attached to the pleasures of the table, or does not seriously attend to the mortification of the appetite, will never make progress in virtue. In religious communities there are generally two refections in the day: hence, they who neglect the mortification of the taste, will daily commit a thousand faults.

7. Let us now come to the practice of denying the appetite. In what is it to be mortified? St. Bonaventure answers: "In the quantity, the quality, and the manner." (De prof. Rel. L. ii. c. 47.) In the quality, adds the saint, by seeking not what is delicate, but what is simple. The saint says, in another place, that small is the progress of the religious who is not content with what is offered to her, but requires that it be prepared in a different manner, or seeks more palatable food. A mortified religious is satisfied with what is placed before her; and, instead of seeking after delicacies, she selects, among all the dishes that may be presented to her, the least palatable, provided it be not prejudicial to health. Such was the practice of St. Lewis Gonzaga, who always chose what was most disagreeable to the taste. "Wine and flesh," says St.

Clement of Alexandria, "give strength indeed to the body, but they render the soul languid." (Strom. L. vii.) From the sacred canons we learn, that formerly monks were not permitted even to taste flesh. "To a monk, the privilege of tasting flesh is not granted." (De consec. Dist. 5.) Speaking of himself, St. Bernard says: "I abstain from flesh, lest I should cherish the vices of the flesh." (Ser. 66, in Cant.) "Give not wine to kings," says the wise man. (Prov. xxxi. 4.) By kings, in this place, we are to understand not the monarchs of the earth, but the servants of God, who rule their wicked passions and subject them to reason. In another place, Solomon says: "Who hath wo? ... Surely they that pass their time in wine, and study to drink off their cups." (Prov. xxiii. 30.) Since then the word wo, in the sacred scriptures, according to St. Gregory, signifies everlasting misery; wo, eternal wo, shall be the lot of all who are addicted to wine! Because "wine is a luxurious thing," (Prov. xx. 1,) and incites to incontinence. "My first advice," says St. Jerome, in one of his epistles to the virgin Eustochia, "is, that the spouse of Christ fly from wine as from poison. Wine and youth are a twofold incentive to pleasure." (Ep. 22.) If you desire to preserve the chastity which becomes the spouse of Jesus, avoid wine as poison: wine and youth impel, with double ardour, to unlawful pleasures. From the words of the holy doctor we may infer, that he who has not enough of courage, or of bodily strength, to abstain altogether from flesh, and from wine, should, at least, use them with great moderation: otherwise, he must be prepared for continual molestation from temptations against purity.

8. A mortified religious would also do well to abstain from superfluous seasonings, which serve only to gratify the palate. The seasonings used by the saints were ashes, aloes, and wormwood. I do not require such mortifications of you; neither do I recommend very extraordinary fasts. On the contrary, it is, according to Cassian, the duty of all who are not solitaries, and who live in community, to avoid, as a source of much vain glory, whatever is not conformable to the common usages of the monastery. "Where," says St. Philip Neri, "there is a common table, all should eat of what is served up." Hence he frequently exhorted his disciples, "to avoid all singularity as the origin of spiritual pride." But, a courageous religious finds opportunities of practising mortification without allowing it to appear to others. St. John Climacus partook of whatever was laid before him: but his refection consisted in tasting rather than in eating what was offered to him; and thus, by his abstemiousness, he practised continual mortification of the appetite without the danger of vanity. St. Bernard used to say, that he who lives in community, will take more pleasure in fasting once, while his companions at table take their ordinary repast, than in fasting seven times with them. However, religious may, without the danger of vain glory, occasionally perform very rigorous mortifications; for example, by living on bread and water on Fridays, Saturdays, on the vigils of the Blessed Virgin, and on similar occasions: for, such fasts are ordinarily practised by fervent religious.

9. If, on account of bodily infirmity, or through want of fervour, you do not practise rigid fasts, you should at least not complain of the common fare, and should be content with whatever is brought to table. St. Thomas never asked for particular food, but was always satisfied with what was placed before him, and eat of it with great moderation. Of St. Ignatius, we read that he never refused any dish, and never complained that the food was not well dressed, or well seasoned. It is the duty of the superior to provide the community with wholesome food: but a religious should never complain when what is laid before her is rear or overdone; when it is scanty, smoked, insipid, or too highly seasoned with salt. The poor, provided they receive what is necessary for the support of life, take what is offered to them without conditions or complaints: and, a religious should, in like manner, accept whatever is laid before her as an alms from Almighty God.

10. With regard to the quantity, St. Bonaventure says, that "food ought not to be taken too often, or in excess, but in such a quantity that it may be a refection, and not a burden to the body." Hence, the rule of all who seek perfection is, never to eat to satiety. "Let your repast be moderate," says St. Jerome, "so that the stomach will never be replete." (Ep. 22. ad Eust.) Some religious fast one day, and eat to excess on the next. St. Jerome says, that it is better to take always a reasonable quantity of food, than to fast sometimes, and afterwards commit excess. The same holy doctor remarks, that satiety is to be avoided in the use, not only of delicacies, but also of the coarsest food." (In Jov. lib. ii.) If a nun commit excess, it matters not whether she eat of partridges, or of pulse: the bad effects of her intemperance are the same in both cases. St. Jerome's rule for determining the quantity of food is, that a person should always rise from table in such a state, that he may be able to apply immediately to prayer or to study. "When," says the holy doctor, "you eat, think that it will be your duty to pray or to read immediately after." (Ep. ad Furiam.) An ancient Father used to say, that "he who eats a great deal, and is still hungry, will receive a greater reward than the man who eats little, and is satiated." Cassian relates, (Ins. l. v. c. 26,) that, to comply with the duty of hospitality, a certain monk was one day obliged to sit at table very often with strangers, and to partake of the refreshment prepared for them; and that after all, he got up the last time with an appetite. This is the best and most difficult sort of mortification. For it is easier to abstain altogether from certain meats, than, after having tasted them, to eat but little.

11. He who desires to practise moderation in eating, would do well to diminish his meals gradually, till, by experience, he ascertains the quantity of food necessary for the support of the body. It was in this manner that St. Dorothy trained his disciple, St. Dositheus, to the just practice of mortification. But the most secure means of removing all doubts and scruples with regard to fasts and abstinence is, to follow the advice of your director. St.

Bernard says, that mortifications which are performed without the permission of one's confessor, are not meritorious, because they are the fruit of a criminal presumption. "What is done without the permission of the spiritual father, will be regarded as presumption, and shall not be rewarded." (In reg. c. 49.) All, but particularly nuns, should make it a general rule to eat sparingly at supper, even when there is some apparent necessity for a plentiful meal: for, in the evening all are subject to a false appetite, and therefore a slight excess will occasion, on the following morning, headaches, fullness of the stomach, and by consequence, a repugnance and incapacity for all spiritual exercises.

12. Abstinence from drink, except at meals, may be safely observed by all, unless when, in particular circumstances, such as in the heats of summer, the want of liquid might be prejudicial to health. However, St. Lawrence Justinian, even in the burning heats of summer, never drank out of meals: and to those who asked how he could bear the thirst, he replied: "How shall I be able to bear the burning thirst of purgatory, if I cannot now abstain from drink?" On fast days, the ancient Christians abstained from drink till the hour of their repast, which was always taken in the evening. Such is the practice of the Turks, at the present day, during their fasts of lent. We should, at least, observe the rule which is universally prescribed by physicians, not to take any drink for four or five hours after dinner.

13. With regard to the manner of eating, St. Bonaventure says, that food should not be taken unseasonably, nor inordinately, but religiously. Food should not be taken unseasonably; that is, before the hours prescribed for the community. To a penitent who could not abstain from eating till the hour of meals, St. Philip Neri said: "Child, if you do not correct this defect, you shall never advance in virtue." "Blessed," says the Holy Ghost, "is the land, whose princes eat in due season." (Ecc. x. 17.) And happy the monastery whose members never eat out of the hours of meals. When St. Teresa heard that some of her nuns had asked permission from the provincial to keep eatables in their cells, she reproved them very severely: "Your request," said the saint, "if granted, would lead to the destruction of the monastery."

14. To avoid the fault of taking your food inordinately, you must be careful not to eat with avidity, with eagerness, or with haste. "Be not greedy in your feasting," says the Holy Ghost. (Ecc. xxxvii. 32.) Your object in eating must be to support the strength of the body, and to be able to serve the Lord. To eat through mere pleasure, cannot be excused from the guilt of venial sin. For, Innocent XI. has condemned the proposition which asserts, that it is not a sin to eat or to drink from the sole motive of satisfying the palate. However, it is not a fault to feel pleasure in eating: for it is, generally speaking, impossible to eat without experiencing the delight which food naturally produces. But, it is a defect to eat, like beasts, through the sole motive of sensual gratification, and without any reasonable object. Hence, the most delicious meats may be eaten without sin, if the motive be good and worthy of a rational creature; and, in taking the coarsest food through attachment to pleasure, there may be a fault. In the lives of the Fathers it is related, that, though the same food was served to all the monks of a certain monastery, a holy bishop saw some of them feasting on honey, others on bread, and others on mire. (Lib. de Provid. c. 25.) By this vision he was given to understand, that the first eat with a holy fear of violating temperance, and were accustomed, at meals, to raise their souls to God by holy aspirations: that the second felt some delight in eating, but still returned thanks to God for his benefits; and, that the third eat for the mere gratification of the taste.

15. To practise temperance, in the manner of eating, you must not perform indiscreet fasts which would render you unable to serve the community, or to observe your rule. Transported with a certain fervour, by which the Almighty animates their zeal for virtue, beginners are often very indiscreet in their fasts and other works of penance. Their rigours sometimes bring on infirmities, which disqualify them for the duties of the community, and sometimes make them give up all exercises of piety. Discretion is necessary in all things. A master who intrusts a servant with the care of a horse will be equally displeased, whether the animal be rendered unfit for use, by an excess or by a want of food. St. Francis de Sales used to say to his Nuns of the Visitation, that "continual moderation is better than fits of violent abstinence interspersed with occasional excesses. Besides, such abstinences make us esteem ourselves more holy than others who do not practise them." It is certainly the duty of all to avoid indiscretion: but it has been justly remarked by a great spiritual master— and the remark deserves attention—that the spirit seldom deceives us by suggesting excessive mortifications; while the flesh, under false pretences, frequently claims commiseration, and procures an exemption from what is displeasing to its propensities.

16. Abstinence from delicacies agreeable to the taste, and in some measure injurious to health, is a very useful mortification. It will also be very profitable to refrain from the fruits which come first into season; and, throughout the year, from some particular fruit determined by lot: to abstain once or twice in the week from all fruit, and every day from a portion of what is laid before you: to deny yourself some delicacy, or merely to taste it, and say with St. Mary Magdalene de Pazzis, that it is not useful for you; and to leave, every day, according to the advice of St. Bernard, a part of what is most pleasing to the palate. "Let every one," says the saint, "offer at table something to God." (In reg. c. 49.) It will be very salutary to check for some time the desire of drinking or of eating what is before you; and to abstain from wine, spirits, and spices. Such abstinence is particularly adapted to young persons. The preceding mortifications may be practised without pride, or injury to health. It is not necessary to perform all of them. Let each person observe the abstinences which her superior or director permits. It is certainly better to practise small and frequent works of penance, than to perform rare and extraordinary fasts, and afterwards lead an unmortified life. With regard to the other acts of self-denial which may be practised in the refectory, observe the directions given in the 24th chapter, which treats of the rule of life.

PRAYER.

My dear Redeemer, I am so tepid and full of defects, that I am ashamed to appear before you. Had I corresponded with your graces, I should now be a seraph by the ardour of my love. But I am more imperfect than ever. How often have I promised to become a saint, and to consecrate myself entirely to you? But my promises have been so many treasons. I console myself with the reflection, that I have to deal with Infinite goodness. Do not abandon me, O Lord, but continue to strengthen me: for I desire to amend, by the assistance of your grace. I do not wish to resist the love which you bear to me: I see that you wish me to become a saint; and, to please you, I desire to sanctify my soul. I promise to mortify my senses particularly by abstaining from certain pleasures. (Name them.) Ah, my Jesus, I know that, to gain my heart, you have done too much: great indeed should be my ingratitude, if I denied you any thing, or loved you but little. I do not wish to be any longer ungrateful. You have been infinitely good to me: I shall not be ungenerous to you as I have hitherto been. I love you, O my Spouse: I am sorry for all the displeasure I have given you. Pardon me, and assist me to be faithful to you. O Mary, you have always been faithful to God: obtain for me the gift of fidelity to his graces during the remainder of my life.