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AND so that it is a thing indifferent is very clearly shown from this
also; viz., because as it brings justification when observed, so it does
not bring condemnation when it is broken in upon; unless perhaps the
transgression of a command rather than the partaking of food brings
punishment. But in the case of a thing that is good in its own nature, no
time should be without it, in such a way as that a man may do without it,
for if it ceases, the man who is careless about it is sure to fall into
mischief. Nor again is any time given for what is bad in its own nature,
because what is hurtful cannot help hurting, if it is indulged in, nor can
it ever be made of a praiseworthy character. And further it is clear that
these things, for which we see conditions and times appointed, and which
sanctify, when observed without corrupting us when they are neglected, are
things indifferent, as, e.g., marriage, agriculture, riches, retirement
into the desert, vigils, reading and meditation on Holy Scripture and
fasting itself, from which our discussion took its rise. All of which
things the Divine precepts and the authority of Holy Scripture decreed
should not be so incessantly aimed at, or so constantly observed, as for it
to be wrong for them to be for a time intermitted. For anything that is
absolutely commanded brings death if it be not fulfilled: but whatever
things we are urged to rather than commanded, when done are useful, when
left undone bring no punishment. And therefore in the case of all or some
of these things our predecessors commanded us either to do them with
consideration, or to observe them carefully with regard to the reason,
place, manner, and time, because if any of them are done suitably, it is
fit and convenient, but if incongruously, then it becomes foolish and
hurtful. And if at the coming of a brother in whose person he ought to
refresh Christ with courtesy and to embrace him with a most kindly welcome,
a man should choose to observe a strict fast, would he not rather be guilty
of incivility than gain the praise or reward of devoutness? or if when the
failure or weakness of the flesh requires the strength to be restored by
the partaking of food, a man will not consent to relax the rigour of his
abstinence, is he not to be regarded as a cruel murderer of his own body
rather than as one who is careful for his salvation? So too when a festival
season permits a suitable indulgence in food and a necessarily liberal
repast, if a man will resolutely cling to the strict observance of a fast
he must be considered as not religious so much as boorish and unreasonable.
But to those men also will these things be found bad, who are on the
lookout for the praises of men by their fasts, and by a foolish show of
paleness gain credit for sanctity, of whom the word of the Gospel tells us
that they have received their reward in this life, and whose fast the Lord
execrates by the prophet. In whose person he first objected to himself and
said: "Wherefore have we fasted and Thou hast not regarded: wherefore have
we humbled our souls, and Thou hast not known it?" and then at once he
answered and explained the reasons why they did not deserve to be heard:
"Behold," he says, "in the days of your fast your own will is found and you
exact of all your debtors. Behold you fast for debates and strife, and
strike with the fist wickedly. Do not fast as ye have done unto this day,
to make your cry to be heard on high. Is this such a fast as I have chosen,
for a man to afflict his soul for a day? Is it this, to wind his head about
like a circle, and to spread sackcloth and ashes? Will ye call this a fast
and a day acceptable o the Lord?" Then he proceeds to teach how the
abstinence of one who fasts may become acceptable, and clearly lays down
that faring cannot be good of itself alone, but only when it has the
following reasons which are added: "Is not this," he says, "the fast that I
have chosen? Loose the bands of wickedness, undo the bundles that oppress,
let them that are broken go free, and break asunder every burden. Deal thy
bread to the hungry, and bring the needy and the harbourless into thine
house: and when thou shalt see one naked cover him, and despise not thine
own flesh. Then shalt thy light break forth as the morning and thy health
shall speedily arise, and thy righteousness shall go before thy face and
the glory of the Lord shall gather thee up. Then shalt thou call, and the
Lord shall hear: thou shalt cry, and He shall say, Here am I." You see
then that fasting is certainly not considered by the Lord as a thing that
is good in its own nature, because it becomes good and well- pleasing to
God not by itself but by other works, and again from the surrounding
circumstances it may be regarded as not merely vain but actually hateful,
as the Lord says: "When they fast I will not hear their prayers."
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