As I wrote previously, I'm not exactly skipping ahead so much as I am considering the chapters of part 3 out of order: chapters 1, 2, 37, 23, and 24 all have in common a topic of discernment of how to practice virtue, and so it seems prudent to read them first before diving into the chapters on particular virtues.
3-23 is entitled "Mortification" and has to do with exercising moderation in "corporal austerities." Fasting too much is discussed, as well as not getting enough sleep. Francis also chides those who would discipline the flesh when corrections should rather be applied to the heart.
There is a lot to recommend this chapter. Here is a bit that relates to fasting and gluttony:
We should always remember our Lord's words to his disciples: "Be content to eat the fare they offer you." (Lk 10:8). In my opinion to eat whatever is set before us, as and when it is set before us, whether we like it or not, is more virtuous than always to choose the worst; the latter may seem more austere yet it lacks that resignation by which we not only give up our own taste but also our own choice. There is no little austerity in always accommodating our taste to whatever is put before us; such mortification makes no show, causes no inconvenience and is very suitable for those who live in the world. To refuse one dish for the sake of another, to sample everything, find nothing well cooked, or properly clean, and to make mysteries of every mouthful, indicates a pampered heart which can rise no higher than plates and dishes...
...Consistent moderation is better than occasional immoderate abstinence followed by indulgence.
There you go!
Chapter 24 is about society and solitude, and is well summed up by its first sentence:
To go to extremes in seeking and shunning company are equally blameworthy for those who live in the world.
Here's his basic guideline:
If there is no good reason for seeking the company of others or for entertaining them at home, keep yourself company; but if others come to you, Philothea, or if there is good reason to seek them, mix with them willingly and cheerfully, in God's name.
I suppose the members of our own family count as "others" who "come to us." No fair hiding in my room then.
As usual, Francis's advice isn't that we should completely avoid enjoyable worldly pursuits -- like parties and social get-togethers whose purpose is only for having fun. We should only be careful that they don't rule our heart:
Some social gatherings have no other end but recreation, and are merely a diversion from serious occupation; as far as these are concerned, we should not be too attached to them nor devote to them more than our spare time. Some visits are necessary out of politeness, for example, social calls to pay our respects to our neighbours; in such cases we should neither be too punctilious in their fulfilment nor so impolite as to neglect them, but fulfil our obligations, modestly avoiding bad manners on the one hand and frivolity on the other.
Francis finishes up by recommending that we cultivate a love for solitude so that we can find refreshment in it when we need it.
This chapter raises a question to me that I haven't quite answered: Is time spent on the internet, reading blogs and forums and the like, a type of solitude or a type of society? Does the answer to that question depend on our own inclinations?
I think it depends based on what you're doing. Are you looking stuff up and learning things, or are you using it purely as a social medium/gossip/etc? Of course there will be some overlapping.
Personally I try to be careful about blogging and facebook and the like, because I think it creates a sort of obligation to socialize, or at least what one could perceive (or rationalize) as an obligation.
Posted by: Rebekka | 01 August 2010 at 02:00 PM