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AND this may be distinguished from those other things which we have
termed indifferent, in these ways: if a thing is good in itself and not by
reason of something else: if it is useful for its own sake, and not for the
sake of something else: if it is unchangeably and at all times good, and
always keeps its character and can never become anything different: if its
removal or cessation cannot fail to produce the greatest harm: if that
which is its opposite is in the same way evil in its own nature, and can
never be turned into anything good. And these descriptions by which the
nature of things that are good in themselves can be distinguished, cannot
possibly be applied to fasting, for it is not good of itself, nor useful
for its own sake because it is wisely used for the acquisition of purity of
heart and body, that the pricks of the flesh being dulled the soul may be
pacified and reconciled to its Creator, nor is it unchangeably and at all
times good, because often we are not injured by its intermission, and
indeed sometimes if it is unreasonably practised it becomes injurious. Nor
is that which seems its opposite evil in its own nature, i.e., the
partaking of food, which is naturally agreeable, which cannot be regarded
as evil, unless intemperance and luxury or some other faults are the
result; "For not that which entereth into the mouth, defileth a man, but
that which cometh out of the mouth, that defileth a man." And so a man
disparages what is good in its own nature, and does not treat it properly
or without sin, if he does it not for its own sake but for the sake of
something else, for everything else should be done for the sake of it, but
it should be sought for its own sake alone.
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