The Conferences

AND to make this clearer not only by a short discussion to the best of my ability, but by Scripture proof as well, gluttony and fornication, though they exist in us naturally (for sometimes they spring up without any incitement from the mind, and simply at the motion and allurement of the flesh) yet if they are to be consummated, must find an external object, and thus take effect only through bodily acts. For "every man is tempted of his own lust. Then lust when it has conceived beareth sin, and sin when it is consummated begets death." For the first Adam could not have fallen a victim to gluttony unless he had had material food at hand, and had used it wrongly, nor could the second Adam be tempted without the enticement of some object, when it was said to Him: "If Thou art the Son of God, command that these stones be made bread." And it is clear to everybody that fornication also is only completed by a bodily act, as God says of this spirit to the blessed Job: "And his force is in his loins, and his strength in the navel of his belly." And so these two faults in particular, which are carried into effect by the aid of the flesh, especially require bodily abstinence as well as spiritual care of the soul; since the determination of the mind is not in itself enough to resist their attacks (as is sometimes the case with anger or gloominess or the other passions, which an effort of the mind alone can overcome without any mortification of the flesh); but bodily chastisement must be used as well, and be carried out by means of fasting and vigils and acts of contrition; and to this must be added change of scene, because since these sins are the results of faults of both mind and body, so they can only be overcome by the united efforts of both. And although the blessed Apostle says generally that all faults are carnal, since he enumerates enmities and anger and heresies among other works of the flesh, yet in order to cure them and to discover their nature more exactly we make a twofold division of them: for we call some of them carnal, and some spiritual. And those we call carnal, which specially have to do with pampering the appetites of the flesh, and with which it is so charmed and satisfied, that sometimes it excites the mind when at rest and even drags it against its will to consent to its desire. Of which the blessed Apostle says: "In which also we all walked in time past in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath even as the rest." But we call those spiritual which spring only from the impulse of the mind and not merely contribute no pleasure to the flesh, but actually bring on it a weakness that is harmful to it, and only feed a diseased mind with the food of a most miserable pleasure. And therefore these need a single medicine for the heart: but those which are carnal can only be cured, as we said, by a double remedy. Whence it is extremely useful for those who aspire to purity, to begin by withdrawing from themselves the material which feeds these carnal passions, through which opportunity for or recollection of these same desires can arise in a soul that is still affected by the evil. For a complicated disease needs a complicated remedy. For from the body the object and material which would allure it must be withdrawn, for fear lest the lust should endeavour to break out into act; and before the mind we should no less carefully place diligent meditation on Scripture and watchful anxiety and the withdrawal into solitude, lest it should give birth to desire even in thought. But as regards other faults intercourse with our fellows is no obstacle, or rather it is of the greatest possible use, to those who truly desire to get rid of them, because in mixing with others they more often meet with rebuke, and while they are more frequently provoked the existence of the faults is made evident, and so they are cured with speedy remedies.