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WHEREFORE we must now inquire what we ought to hold about the state of
fasting, whether we meant that it was good h the same sort of way as
justice, prudence, fortitude and temperance, which cannot possibly be made
anything else, or whether it is something indifferent which sometimes is
useful when done, and may be sometimes omitted without condemnation; and
which sometimes it is wrong to do, and sometimes laudable to omit. For if
we hold fasting to be included in that list of virtues, so that abstinence
from food is placed among those things which are good in themselves, then
certainly the partaking of food will be bad and wrong. For whatever is the
opposite of that which is in its own nature good, must certainly be held to
be in its own nature bad. But this the authority of Holy Scripture does not
allow to us to lay down. For if we fast with such thoughts and intentions,
so as to think that we fall into sin by taking food, we shall not only gain
no advantage by our abstinence but shall actually contract grievous guilt
and fall into the sin of impiety, as the Apostle says: "Abstaining from
meats which God has created to be received with thanksgiving by the
faithful and those who know the truth. For every creature of God is good,
and nothing to be refused if it is partaken of with thanksgiving." For "if
a man thinks that a thing is common, to him it is common." And therefore
we never read that anyone is condemned simply for taking food, but only
when something was joined with it or followed afterwards, for which he
deserved condemnation.
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