The disciples of the Lord Jesus, on a certain Sabbath day being hungry, and having no food at hand, passed through some fields in which there was corn, and, plucking the ears of wheat, rubbed them between their hands, and did eat.1 But the Pharisees reproached them, saying, that it was not lawful to do this on the Sabbath. The Lord, however, defended them, and did Himself many things on the Sabbath day, as I have before said when treating of the man who had a withered hand. Behold, then, His disciples, and pity them, placed, as they were, in such a strait, although they did this act in a gleeful spirit from their love of poverty, which their Lord and Master had commanded in the first of the Beatitudes. What a spectacle is this ! The princes of the world, in the presence of its Creator, reduced to such a degree of want, that they were obliged to take nourishment after the manner of the cattle, to sustain life ! The Lord regarded them with a look of deep compassion, because He loved them most tenderly. And yet He rejoiced, both for their sakes when He thought of the question of their future reward, and on our account, because such a fair example was thus left to us. In this example, we may find a lesson from many virtues. Here, poverty shines forth brilliantly ; here, the pomp of the world is openly despised ; here, extravagance, luxury, gluttony, effeminacy, greed, are completely overthrown. Observe, then, this example, and embrace the virtues it sets forth with your whole heart In our Lord, in His mother, in His disciples, the princes of the world, in all who have striven to imitate them perfectly, — detachment from the things of time and sense has been a characteristic virtue.
But give attention to the kind of poverty of which I speak. There are those who separate themselves externally from all possessions, and bind themselves not to return to them. Give thanks for the grace which is given to you, and be faithful to Him that calleth you. But I go deeper than this : though the one rightly should involve the other, external poverty is of no value without internal. I speak of poverty of spirit, for virtues have their roots in the soul, not in outward actions. No outward observance of poverty is of avail without detachment of heart. For if you are empty externally only, and full within, and do not mortify your desires and sensual appetites, but crave their indulgence, your life is not one of true poverty, but of misery. Such a life is without virtue and reward; it is a laborious and fruitless dissatisfaction. For evil desire with consent is sufficient to destroy all moral worth, and constitutes sin. Do not suppose that, with such a state of heart, you can rise up to prayer or contemplation, or receive the hundred-fold reward. How can you draw near to the purity of God and of Heaven, when you are polluted and grimed with the mire and filth of earth? Therefore love to be poor in spirit, and detached from earthly possessions ; let the beauty of such poverty be dear to you and attract you. Keep the form of it perfect, and yield not to the desire of unnecessary things.
If you ask, “What is necessary ?” I reply, that which you cannot do without But even if you renounce all, not only in spirit, but in act, your poverty will fall far short of that of Jesus Christ, and will bear no comparison with it. His poverty was one of contrast, for He was rich and the Lord of all, and He assumed voluntarily a form of poverty which involved not only want, but contempt. Those who give up all become oftentimes honourable in the eyes of others, on account of their unselfishness ; but Christ’s poverty, though it was of all the most voluntary, yet was it not so understood at the time, and therefore it brought Him nothing but shame and reproach. When He was seen by all, to be without home, without possessions, without any resource whatever, He was all the more despised. The poor, alas, are often trodden down by the world ; let us be careful that we do not despise those who in a special sense represent the Lord. That it is desirable for us to become, at least in spirit, like our Lord in this matter, let us hear what S. Bernard says thereon : “Let us imitate as much as we can Him who so loved poverty, that, although He held the ends of the earth in His hand, yet had He not where to lay His Head ; so that His disciples, we read, were so pressed with hunger that they rubbed the ears of com with their hands and eat them, as they passed through the field.”2 And again, “Why should the Saviour, who possessed all riches, make poverty sacred in His own body ? Why does this poverty occupy so conspicuous a place in the Angel’s message? ‘This,’ said he, ‘shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes.3 Yes, Lord Jesu, the swaddling clothes are placed for a sign; but for a sign which, by many to this day, shall be spoken against. This is given to us for an example, that we should do the same.” 2 And further on, the same writer says, “In our conflict a breastplate of iron is more useful than a linen garment ; although the one is burdensome, and the other is honourable.” And again, “It is a great and intolerable abuse, that a vile worm should wish to be rich, for whose sake the God of Glory, the Lord of Hosts, willed to become poor.” And in another place, S. Bernard says, “It is not poverty which is estimated a virtue, it is the affection toward it and the spirit of it” “The friendship of the poor makes friends of kings ; but poverty makes us kings, for to the poor ‘ is the kingdom of heaven.’” And below, “Blessed is he who is not attached to goods, the possession of which is an anxiety ; the affection for which, a stain ; the loss of which, a torture.”
From the example, then, of the Apostles, the authority of S. Bernard, and what he has said on the Nativity of our Lord, and the Sermon on the Mount, you will have now learnt, that to be poor in spirit is a very great virtue.
But of abstinence and against gluttony what shall we say ? We have in this respect much to learn from this act of the disciples. Although this is not my principal point, yet for your advantage I must treat thereof, that the nature of the virtues may be the better known, and that you may be able to imitate them in their great Exemplar.
Gluttony, then, must be avoided, and war against it carried on unremittingly. Much, indeed, has been written on this subject by those who are masters of that warfare. Hear again S. Bernard :4 “Whence comes this pusillanimity, this miserable slavery, that a noble creature, capable of Eternal Bliss, and of glorifying God, by whose inspiration he was created, signed with His likeness, redeemed with His Blood, gifted with faith, adopted through the Spirit, is not ashamed of becoming the wretched slave of the appetites of this corruptible body ? Ah, indeed ! It seems incomprehensible that such a Heavenly Love should be forsaken for such vile affections !” And again, “It is an insane labour to abandon the care of the heart, and to be occupied with the desires of the flesh, to fatten that which so soon will become a corpse, and without doubt be the food of the worm.”
You see how gluttony is a vice to be resisted, though we may take what is necessary for the body and for health. “The only thing which is of importance to the body is health, and it is our duty to it to be careful to preserve it Nothing more is wanted in regard to it, no fruits can be gained from it, and its end is death.”5 And again, “If the body is made subservient to pleasure, and not to health, this is not in accordance with the law of nature, but beneath it ; and when pleasure gains the mastery over it, death is soon at hand. Hence it is, when this principle of pleasure is the ruling one, that so many descend to, or rather fall into, excesses, like animals (or worse than they), and eat and drink not only without care for their health, but with the certain knowledge that their self-indulgence will entail much acute and wearisome sufferings.”
“As the need of the body is health, so the need of the soul is purity ; for the troubled eye cannot see God, and the human heart is made for this, that it should contemplate its Maker. But if care is required to keep the body in health, much more anxiety should be expended on preserving purity of soul, since it is the superior part of our being.” “If you are particular in choice of food, in accordance with the advice of the physician, you are not to blame for the care of your own body, for no one hateth his own flesh.” However, such a care may be carried to too great a length, and be practised when the call for it has ceased. We ought not so to bind ourselves to such rules, as at last to live artificially. “Beware that the Master’s sentence condemn not this wisdom of the flesh, by which pleasure degenerates into luxury, and health becomes a pretext for superfluities.” “What profit is there in abstaining from pleasures, and. yet spending your time in seeking, by changes of food and delicacy of preparation, to supply your needs on the ground that this or that is injurious, and produces bad effects ? Think, I pray you, of your repose, of the toil of servants, of the expense of the house, of your conscience. I will not say yours, but, at least, of the conscience of others, who are witnesses of your extravagance and self-indulgence. All this becomes a scandal, a piece of hypocrisy, a veiled form of selfishness.” “In vain is S. Paul quoted to authorize this gratification, because he bade his disciple take a little wine for his stomach’s sake, and his often infirmities. They should at first remark — who would shelter their excesses under this permission — that it was not the Apostle’s own practice, nor did the disciple ask this thing. He advised it in the case of Timothy, who was a Bishop, and whose life was extremely necessary for the Church still in its infancy. Such was Timothy, and give me another Timothy, and then he may, if he be in the same circumstances, have gold for food if you like, and drink of balm. Others, through self-pity, apply what is the easier line to themselves. We should be suspicious of our judgments, when they lean to the side of indulgence. However, if you will take S. Paul’s advice to yourself, apply it to the letter, and do not forget the important qualification contained in the word ‘ a little,’ — ‘ take a little wine.’” Thus far S. Bernard. You learn, then, that it is a duty to take care of the health of the body, but that it must not be a matter of too anxious consideration.
But what of abstinence ? Hear not me, but S. Bernard :6 “Spirit and flesh, fire and lukewarmness, cannot co-exist in the same dwelling : lukewarmness is especially offensive to the Lord. For if the Apostles, whilst still cleaving to the Saviour’s Flesh, Who was alone holy — for it was the Body of the Holy of Holies — were unable to be filled with the Holy Spirit until Christ’s departure, do you think that you, bound and tied to your flesh, which is polluted and filled with evil tendencies without number, can receive the Spirit of purity itself, unless you have striven to renounce entirely the consolations of the flesh ? Doubtless, when you commence, sadness will fill your heart ; but if you persevere, your sadness shall be turned into joy. Then, indeed, will your affections be purified, your will renewed, and you shall become a new creature ; so that all wnich seetned at first hard, yea, impossible, you shall now get through with much sweetness and avidity .”7
“We do not blame S. Paul, because he kept under his body and brought it into subjection, by abstaining from wine ; wine too often appertains to luxury. But although the weak might take a little, in accordance with the Apostle’s counsel, I will practise self-denial, lest I nourish my body too much, and therefore nourish also its vices. I will practise moderation at my repasts, lest, from being surcharged with food, I become dull in prayer, and bring upon myself the Prophet’s reproach as to fulness of bread. Even water should not be gulped, but taken in proper quantity and without eagerness.” Again, “Wine and such things, delicacies, savoury meats, condiments, etc., do not profit the spirit, but serve the flesh and minister to greediness, unless weak health and want of appetite render such things necessary. But when the spirit begins to be reformed according to the image of its Maker, soon the flesh begins to blossom anew and to follow the renewal of the spirit For that which delights the spirit begins also to delight the flesh, even contrary to its own sense. Moreover, in consequence of its manifold misdoings, and in punishment of its numberless sins, in thirsting after God, sometimes it strives even to outstrip its guide. Since our pleasures are not lost to us, we only transfer them from the body to the soul, from the senses to the conscience. The plainest fare may be received with a joyous contentment, for in the love of Jesus and in inward joys are true delight Are not thousands of the poor satisfied with most simple food ? It is easy and agreeable to live in a natural manner, if only we have the condiment of the love of God ; if our folly would only permit us so to live. Nature, when healed, is soon at ease with that which is itself natural. Hard work hardens the nerves and strengthens the arm of the labourer; this is the effect of use, for with time habit is formed. The will in the same manner creates use ; use, exercise, and thus gives strength for any kind of labour.”
The necessity of abstinence, then, is very evident The ancient Fathers, and S. Francis and S. Clare, most carefully observed it. There are, however, limits to its exerciseS. Bernard marks three of these. First, obedience is better than sacrifice, and therefore abstinence must not be adopted in defiance of rightful authority. Secondly, it should not be practised to the prejudice of others, giving them offence, and having an appearance of singularity. Thirdly, it should not be unduly exercised to the detriment of health. “Indiscreet abstinence,” says the same writer,8 is a vice, and not a virtue.” We should always avoid peculiarity, and be content to give up our own will or liking for the common good. “You take,” otherwise, “self-will for your guide, through which your conscience tells you you have committed so many offences against God. It teaches you not to yield to nature or reason, or counsel, or example.” “Know ye not that the angel of Satan 1 is often transformed into an angel of light?” God is Wisdom, and wills to be loved not only tenderly but wisely. Wherefore the Apostle says, your service should be a “reasonable service.” 1 The spirit of error is liable to corrupt zeal, unless zeal be accompanied with knowledge. There is no more subtle device of the enemy for taking away Divine Love out of the soul, than to make the soul walk without prudence and reason. To persevere in practices which are forbidden, or to affect singularity, is not to preserve piety, but to forfeit it : for One hath said, “Rebellion is as the sin of witchcraft, and stubbornness is as idolatry.” 8 And, “To obey is better than sacrifice, and to hearken than the fat of rams.” Singularity of conduct in a house is offensive, and produces discord. Is it not discord, a source of scruples, and the ruin of the vine which the hand of the Lord hath planted, this loss of uniformity? “Woe to him by whom the offence cometh ! Woe to him who shall offend one of these little ones !” Terrible is the remainder of the verse. What, then, shall be the sharp chastisement of him who offends not one but a multitude, and a holy multitude, too? The hardest judgment he will have to bear, whoever he be.
S. Bernard says, 8 “For those who attain to the grace of devotion, there remains a last peril, and a very fearful one — that of the demon at midday. For Satan himself transforms himself into an angel of light. 4 This, then, is to be feared — a certain delight which some feel in doing all things, which, if they yield to without moderation, they destroy their bodily health; and then have to give up their spiritual exercises, that they may attend to their infirmities. In order that he who runs may not fall, he needs to be illumined with the light of discretion, which is a mother of virtues, and the end of perfection. By this, we are taught to do neither too much nor too little. And this is the eighth day on which the Child was circumcised, for true discretion circumcises, as it were, our actions. He who errs by excess, needs to have his works circumcised that he may reap the fruit of them. He who errs by defect, sins by lukewarmness, and needs to bring them up to the right limit. On the same day, this Divine Infant received the Name, the Name of Salvation ! And of him who is in conformity with this mystery of Circumcision, I hesitate not to say, that he is working out his salvation. Angels, before this, who know heavenly secrets, may have known it ; but now first I am able trustfully to ascribe to him this name of salvation.
Notes: Rom. xii. I — I Sam. xv. 23 — Serm. 3, de Circ. Dom. 4 2 Cor. xi. 14.
“But discretion is a rare bird on the earth, and its place is often supplied by obedience, exact and submissive, to the bidding of those who are set over us. Bodily mortification, when carried to excess, deprives the body of its good effect ; the spirit, of its affection ; our neighbour, of good example ; God, of His glory; and in all these respects renders us guilty towards God. The body — the members of which have been the servants of unrighteousness — may be afflicted, but it should not be injured. ‘Bodily exercise/ says the Apostle, ‘ profiteth little ; but godliness is profitable unto all things.9 1 But this ‘little10 is, not in respect of its appetites, but that a proper care of the flesh might be observed, and the sobriety of a certain spiritual restraint be practised, so that nothing excessive, either in measure, mode, or degree, unbecoming to the servant of God, may appear in this exercise.**
But that the virtue of discretion be the better known, hear again what S. Bernard says in praise of it : a “The virtue of discretion languishes without the fervour of charity, and a vehement fervour without the moderation of discretion is destructive. He is to be praised who conjoins these two, with whom fervour reveals discretion, and discretion guides fervour.” And again, “Discretion gives order to virtue, and order gives its right measure, from which flow its beauty and perpetuity. It is by order, says the Psalmist, that the days are established, and by * days ’ virtue is signified. In short, discretion is not so much a distinct virtue, as a certain moderator and rein of virtues, a regulator of affections, a mistress of manners. Take away discretion, and virtue becomes vice, and natural affection a cause of trouble and of its own defeat”
You have seen, then, at length, how, in this example of the disciples plucking the ears of corn, we are warned against luxury and gluttony. But I have not said how their conduct condemned the pomps of the world. I cannot altogether pass this over in silence, although I cannot now enter into this matter. It will be sufficient to say, that by their example we have a sort of return to the happy simplicity of primitive times, in which men were content with what nature set before them, with fruits of trees, and roots of vegetables, and pure water. If there was something of this simplicity of living now, we should not want so many machines, such utensils, such apparel, such sumptuous houses and furniture, which in these days, by their very complication, are a sort of intricate burden to human life.
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