Chapter 9: OF THE CHOICE OF MEATS

OF THE CHOICE OF MEATS

For the same cause was remitted also the selection of meats prescribed for certain days, which St. Paul, writing to Timothy, calls a doctrine of demons. Nor is their answer firmly grounded who maintain that these expressions were used only against the Manichaeans, Encratites, Tatianites and Marcionites, who wholly forbad certain kinds of meats and marriage. The apostle in this place condemned those who command "to abstain from meats which God hath created to be received," etc. Now they also who forbid the taking of certain meats on certain days nevertheless command men to abstain from meats which God created to be taken, and are akin to the doctrines of demons, as is manifest from the reason that the apostle added. For he says God has created everything that is good, and nothing is to be refused that is received with thanksgiving. He excepts no times, although no one favored frugality, temperance, and also choice chastisements of the flesh and lawful fastings, more than he did. Certainly, a Christian must observe frugality, but at all times; and the flesh must sometimes be chastised by diminishing the accustomed diet, but plainness and moderation of meats conduce to this more than does the kind. To conclude: it is meet for Christians now and then to take upon themselves a due fast; but that must not be an abstinence from certain but from all meats; nor from meats only, but from all the dainties whatsoever of this life. For what kind of fast is this, what sort of abstinence, to change only the kind of dainties (as those who are regarded today more devout than others are wont to do) , since St. Chrysostom does not regard it a fast if we continue even entirely without meats until evening, unless, together with abstinence from meats, we are continent also from those things that are hurtful, and bestow much leisure upon the pursuit of spiritual things?