J.M.J. The practice of self-denial has long held a prominent place in
Christianity. Believers have always been called to imitate the Crucified
Savior by acts of mortification. Especially during Lent, penance is
emphasized and takes its rightful place among the other two Lenten
works: prayer and almsgiving.
Although self-denial is not solely connected to mortification of the
palate, penitential practices often center around the appetite for food
and drink.
Food and drink have been much abused by sectors of humanity for
centuries, but our society seems to have taken the misuse to new
extremes. Gluttony is often presented as harmless. Advertisers
frequently proclaim that people must eat and drink a lot in order to be
happy, well-liked, successful, etc. It is no exaggeration to say that, in
some quarters, the operative norm is: The more you put away, the
better.
Countering the notion of gluttony, the Church demands fasting and
abstinence from meat on certain days during Lent. She also indicates
that some penance should be performed on every Friday of the year.
The Cardinal Virtue of Temperance should always be fostered, regardless
of the liturgical season. Those who strive to be disciples of Jesus are
called at all times to be disciplined in food and beverage intake.
Certainly, Temperance helps regulate the consumption of food and drink.
But it is also concerned with "attachment" to these items; the Virtue of
Temperance assists us in not becoming a slave to either.
Saint Joseph Cafasso (1811-1860) has a special meaning for those who are
practicing temperance. This Italian priest, known for his exemplary
holiness and outstanding discipline, served as the Rector of the
Ecclesiastical College in Turin, Italy. In his dealings with the
seminarians, he frequently exhorted them to be careful about how they
approached the table.
The saintly cleric warned that overeating was not the only fault
regarding food. He frequently mentioned the five failings of the table
that need to be battled: eating infrequently, eating too quickly, eating
too much, eating over-eagerly and eating over-deliberately.
In each case, food loses its proper place. The table either assumes a
greater influence than it should have or it is nearly dismissed as being
of little value.
A priest from the Archdiocese of Turin learned a valuable lesson about
the proper place of food on one occasion in which he ate with Saint
Joseph. That priest, known for his penchant, in his own words, "to
pounce on the food and devour it with too much dispatch," was asked by
the Saint if he remembered the five dangers regarding eating.
Without hesitation, the young priest rattled off the list.
He concluded, "Then I realized what I had been doing, blushed and profited by the lesson."
More than one spiritual writer has counseled that every meal should be
an occasion of mortification: we should always leave the table a little
hungry or thirsty. In this way, we not only share in the hunger and
thirst of Christ on Calvary but also help prevent ourselves from
becoming gluttons and drunkards.
God has associated pleasure with eating. The Eternal Son of the Father took part in banquets during his public ministry.
Yet, Lent reminds us of the necessity of self-denial. Any penance we do
now by limiting our food and drink consumption gives us a new insight
into the beauty of the same and their limitation in bestowing happiness.
All food and drink pale in comparison with our souls' delight: the Body
and Blood of Christ. May our fasting, abstinence and new approach to
food during these days of Lent help us to adore more intensely and love
more ardently the Christ of the Eucharist who gave up His life for us.
(Slightly adapted from an article that appeared in the Catholic Twin Circle on March 26, 1995 on page eighteen.)
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