Introduction to the Devout Life - Revision history

Mxmsj at 11:56, 12 February 2018

2018-02-12T11:56:47Z

Mxmsj: /* Chapter 18: Three Final and Important Counsels for This Introduction */

2015-01-06T13:08:46Z

Chapter 18: Three Final and Important Counsels for This Introduction

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	# Finally, my dear Philothea, I entreat you by all that is sacred in Heaven and on earth, by the Baptism you have received, by the breasts which nourished Jesus Christ, by the loving heart with which he loved you, by the tender mercy in which you hope, continue and persevere in this happy venture of the devout life. Our days pass away, death is at the door. "The trumpet sounds the retreat," says Gregory Nazianzen, "let everyone be ready, for the judgement is near." When the mother of St. Symphorian, seeing him being led away to martyrdom, cried out after him: "My son, remember eternal life; look up to Heaven and think of Him who reigns there; your approaching death will soon end the brief course of this life." Dear Philothea, I say the same to you: Look up to Heaven, and do not forsake it for the earth: look down to hell, and do not cast yourself into it for the sake of fleeting moments; look upon Jesus Christ, do not deny him for the sake of the world; and should the difficulties of the devout life seem hard to you, sing with St. Francis of Assisi:		# Finally, my dear Philothea, I entreat you by all that is sacred in Heaven and on earth, by the Baptism you have received, by the breasts which nourished Jesus Christ, by the loving heart with which he loved you, by the tender mercy in which you hope, continue and persevere in this happy venture of the devout life. Our days pass away, death is at the door. "The trumpet sounds the retreat," says Gregory Nazianzen, "let everyone be ready, for the judgement is near." When the mother of St. Symphorian, seeing him being led away to martyrdom, cried out after him: "My son, remember eternal life; look up to Heaven and think of Him who reigns there; your approaching death will soon end the brief course of this life." Dear Philothea, I say the same to you: Look up to Heaven, and do not forsake it for the earth: look down to hell, and do not cast yourself into it for the sake of fleeting moments; look upon Jesus Christ, do not deny him for the sake of the world; and should the difficulties of the devout life seem hard to you, sing with St. Francis of Assisi:

	:: I hope for good things without measure <br>Life's troubles to me are but pleasure.<ref>St. Francis de Sales quotes in verse and so we have translated in verse.</ref>		:::: I hope for good things without measure <br>Life's troubles to me are but pleasure.<ref>St. Francis de Sales quotes in verse and so we have translated in verse.</ref>

	'''''Vive Jesus''''' ("Live Jesus"), to whom with the Father and the Holy Spirit, be honor and glory, now and for ever and ever. Amen.		'''''Vive Jesus''''' ("Live Jesus"), to whom with the Father and the Holy Spirit, be honor and glory, now and for ever and ever. Amen.

Mxmsj: /* Chapter 18: Three Final and Important Counsels for This Introduction */

2015-01-06T13:08:08Z

Chapter 18: Three Final and Important Counsels for This Introduction

← Older revision		Revision as of 15:08, 6 January 2015
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	# Finally, my dear Philothea, I entreat you by all that is sacred in Heaven and on earth, by the Baptism you have received, by the breasts which nourished Jesus Christ, by the loving heart with which he loved you, by the tender mercy in which you hope, continue and persevere in this happy venture of the devout life. Our days pass away, death is at the door. "The trumpet sounds the retreat," says Gregory Nazianzen, "let everyone be ready, for the judgement is near." When the mother of St. Symphorian, seeing him being led away to martyrdom, cried out after him: "My son, remember eternal life; look up to Heaven and think of Him who reigns there; your approaching death will soon end the brief course of this life." Dear Philothea, I say the same to you: Look up to Heaven, and do not forsake it for the earth: look down to hell, and do not cast yourself into it for the sake of fleeting moments; look upon Jesus Christ, do not deny him for the sake of the world; and should the difficulties of the devout life seem hard to you, sing with St. Francis of Assisi:		# Finally, my dear Philothea, I entreat you by all that is sacred in Heaven and on earth, by the Baptism you have received, by the breasts which nourished Jesus Christ, by the loving heart with which he loved you, by the tender mercy in which you hope, continue and persevere in this happy venture of the devout life. Our days pass away, death is at the door. "The trumpet sounds the retreat," says Gregory Nazianzen, "let everyone be ready, for the judgement is near." When the mother of St. Symphorian, seeing him being led away to martyrdom, cried out after him: "My son, remember eternal life; look up to Heaven and think of Him who reigns there; your approaching death will soon end the brief course of this life." Dear Philothea, I say the same to you: Look up to Heaven, and do not forsake it for the earth: look down to hell, and do not cast yourself into it for the sake of fleeting moments; look upon Jesus Christ, do not deny him for the sake of the world; and should the difficulties of the devout life seem hard to you, sing with St. Francis of Assisi:

	:: I hope for good things without measure >br>Life's troubles to me are but pleasure.<ref>St. Francis de Sales quotes in verse and so we have translated in verse.</ref>		:: I hope for good things without measure <br>Life's troubles to me are but pleasure.<ref>St. Francis de Sales quotes in verse and so we have translated in verse.</ref>

	'''''Vive Jesus''''' ("Live Jesus"), to whom with the Father and the Holy Spirit, be honor and glory, now and for ever and ever. Amen.		'''''Vive Jesus''''' ("Live Jesus"), to whom with the Father and the Holy Spirit, be honor and glory, now and for ever and ever. Amen.

Mxmsj: /* Preface by the Translators -- Englishing The Introduction */

2014-01-22T21:10:08Z

Preface by the Translators -- Englishing The Introduction

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	: Your examination of conscience, when you are doing any translating work is obviously grouped under three heads: Is it accurate? Is it intelligible? Is it readable?<ref>In "On Englishing the Bible" (Burns Oates, London, 1949) p. 84.</ref>		: Your examination of conscience, when you are doing any translating work is obviously grouped under three heads: Is it accurate? Is it intelligible? Is it readable?<ref>In "On Englishing the Bible" (Burns Oates, London, 1949) p. 84.</ref>

	In the course of our work, we evolved certain ~~guide-lines~~. We realized that we had to give priority to intelligibility, to clarity. We had to make it easy for the general reader to grasp what St. Francis de Sales was telling them in such a conversational, and even humorous, tone. He uses long paragraphs with long sentences, according to the style of his time. We had to divide his long paragraphs into smaller ones, as he changed from one aspect of the topic to another. Further, we had to break up his long sentences into smaller ones whenever the sense allowed it. In fact, one of the defects of some of the previous English translators has been their slavish translation: following the text word-for-word, long sentence for long sentence, long paragraph for long paragraph.		In the course of our work, we evolved certain guidelines. We realized that we had to give priority to intelligibility, to clarity. We had to make it easy for the general reader to grasp what St. Francis de Sales was telling them in such a conversational, and even humorous, tone. He uses long paragraphs with long sentences, according to the style of his time. We had to divide his long paragraphs into smaller ones, as he changed from one aspect of the topic to another. Further, we had to break up his long sentences into smaller ones whenever the sense allowed it. In fact, one of the defects of some of the previous English translators has been their slavish translation: following the text word-for-word, long sentence for long sentence, long paragraph for long paragraph.

	Another major defect of the previous English translators has been their making a word-for-word translation by substituting one French word with a similar-sounding English word. This usually makes the sense rather obscure. And sometimes it makes the translation incorrect. For instance they have translated the French word ''injures'' by "injuries", whereas the more precise meaning is "insults." So also the French ''aspirer'' should not be "to aspire" but rather "to seek" or "to desire." Similarly the French ''peine'' can rarely mean "pain", and French words like ''protestant'' and ''insupportable'' can be translated by more accurate words in English than "protesting" and "insupportable." The ultimate was when the French phrase ''humeurs peccantes'' was rendered by some of them as "peccant humours" whereas it means "sinful dispositions."<ref>St. Francis uses this phrase twice in the First Part: In Ch. 5, in the concluding phrase of para 1, p. 67; and in Ch. 6 in para 1, concluding phrase on p. 69.</ref>		Another major defect of the previous English translators has been their making a word-for-word translation by substituting one French word with a similar-sounding English word. This usually makes the sense rather obscure. And sometimes it makes the translation incorrect. For instance they have translated the French word ''injures'' by "injuries", whereas the more precise meaning is "insults." So also the French ''aspirer'' should not be "to aspire" but rather "to seek" or "to desire." Similarly the French ''peine'' can rarely mean "pain", and French words like ''protestant'' and ''insupportable'' can be translated by more accurate words in English than "protesting" and "insupportable." The ultimate was when the French phrase ''humeurs peccantes'' was rendered by some of them as "peccant humours" whereas it means "sinful dispositions."<ref>St. Francis uses this phrase twice in the First Part: In Ch. 5, in the concluding phrase of para 1, p. 67; and in Ch. 6 in para 1, concluding phrase on p. 69.</ref>

	We decided to remove antiquated expressions like "devout souls" and "for the good of your soul", used by St. Francis. After all, in the liturgy of today, the Church, when praying for the dead, no longer prays for "souls" but for "the faithful departed", for persons. of course, we have retained "soul" when the context and sense required it. But we have substituted "spirit" for "soul" whenever it was found suitable. And we also decided to do away with words that have become religious jargon like "Affections and Resolutions."<ref>Regarding the special phrases we have used to translate "Affections and Resolutions", and the reasons for the change, please read carefully the footnotes to Ch. 6 of the Second Part, p. 116.</ref>		We decided to remove antiquated expressions like "devout souls" and "for the good of your soul", used by St. Francis. After all, in the liturgy of today, the Church, when praying for the dead, no longer prays for "souls" but for "the faithful departed," for persons. of course, we have retained "soul" when the context and sense required it. But we have substituted "spirit" for "soul" whenever it was found suitable. And we also decided to do away with words that have become religious jargon like "Affections and Resolutions."<ref>Regarding the special phrases we have used to translate "Affections and Resolutions", and the reasons for the change, please read carefully the footnotes to Ch. 6 of the Second Part, p. 116.</ref>

	We have tried our best to prepare an entirely new English translation of ''The Introduction'' that is accurate, intelligible and readable. The three of us have spent long hours together, discussing and searching for simple words to express clearly in English what St. Francis says so charmingly in French. St. Francis de Sales personally revised and improved his ''Introduction'' through five editions, from 1608 to 1619. We shall greatly appreciate comments, as well as suggestions, from each one and everyone of you who read and make use of this translation, so that we can improve it when we publish a new edition. Please address them to the Director, Indian institute of Spirituality, Rajajinagar, First Block, Bangalore-560 010, India. Thank you.		We have tried our best to prepare an entirely new English translation of ''The Introduction'' that is accurate, intelligible and readable. The three of us have spent long hours together, discussing and searching for simple words to express clearly in English what St. Francis says so charmingly in French. St. Francis de Sales personally revised and improved his ''Introduction'' through five editions, from 1608 to 1619. We shall greatly appreciate comments, as well as suggestions, from each one and everyone of you who read and make use of this translation, so that we can improve it when we publish a new edition. Please address them to the Director, Indian institute of Spirituality, Rajajinagar, First Block, Bangalore-560 010, India. Thank you.

Mxmsj: /* Preface by St. Francis de Sales */

2013-01-29T04:23:15Z

Preface by St. Francis de Sales

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	::::: Francis de Sales, Bishop of Geneva		::::: Francis de Sales, Bishop of Geneva

	When publishing the Third Edition of the ''Introduction'' in 1610, St. Francis de Sales added the following notice:		''When publishing the Third Edition of the ''Introduction'' in 1610, St. Francis de Sales added the following notice:''

	'''to the Reader'''		'''To the Reader'''

	This little book left my hands in the year 1608. In its second edition, several new Chapters were added to it. But three Chapters which were in the first edition were left out by mistake. Since then, it has been printed without my knowledge many times. with each printing, the mistakes have increased.		This little book left my hands in the year 1608. In its second edition, several new Chapters were added to it. But three Chapters which were in the first edition were left out by mistake. Since then, it has been printed without my knowledge many times. with each printing, the mistakes have increased.

Mxmsj at 01:19, 29 January 2013

2013-01-29T01:19:26Z

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Mxmsj at 14:34, 28 January 2013

2013-01-28T14:34:47Z

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Mxmsj at 12:37, 28 January 2013

2013-01-28T12:37:33Z

Mxmsj at 12:36, 28 January 2013

2013-01-28T12:36:22Z

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Mxmsj: /* Chapter 20: Frequent Communion */

2013-01-28T05:13:12Z

Chapter 20: Frequent Communion

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	But Philothea, you note that St. Augustine earnestly advises and encourages everyone to receive Communion every Sunday. You must do so, as far as possible. I presume that you have no kind of attachment to venial sin. So you have the true disposition that St. Augustine requires. You have one that is even more excellent. You not only do not have any attachment to committing sin, but you do not even have any attachment to sin. So, when your spiritual father finds it beneficial, you could receive Communion with profit even more frequently than on every Sunday.		But Philothea, you note that St. Augustine earnestly advises and encourages everyone to receive Communion every Sunday. You must do so, as far as possible. I presume that you have no kind of attachment to venial sin. So you have the true disposition that St. Augustine requires. You have one that is even more excellent. You not only do not have any attachment to committing sin, but you do not even have any attachment to sin. So, when your spiritual father finds it beneficial, you could receive Communion with profit even more frequently than on every Sunday.

	However, many well-founded difficulties may arise, not from you but from those with whom you live. Because of these, a prudent director might advise you not to receive Communion so often. For example, you live in some kind of dependence on others, and those to whom you owe obedience or respect are so lacking in proper instruction or so eccentric that they are worried and disturbed at seeing you receiving Communion frequently. Taking everything into account it might perhaps be good to submit in some way to their weakness and receive Communion only once a fortnight. But it is understood that this is only in a case you cannot overcome the difficulty in any other ~~wa<%4>y~~. This must not be taken as a general rule. You must act according to the advice of your spiritual father. But I can say this much with certainty: for those who want to serve God devoutly, the longest interval between Communions should be one month.		However, many well-founded difficulties may arise, not from you but from those with whom you live. Because of these, a prudent director might advise you not to receive Communion so often. For example, you live in some kind of dependence on others, and those to whom you owe obedience or respect are so lacking in proper instruction or so eccentric that they are worried and disturbed at seeing you receiving Communion frequently. Taking everything into account it might perhaps be good to submit in some way to their weakness and receive Communion only once a fortnight. But it is understood that this is only in a case you cannot overcome the difficulty in any other way. This must not be taken as a general rule. You must act according to the advice of your spiritual father. But I can say this much with certainty: for those who want to serve God devoutly, the longest interval between Communions should be one month.

	If you are well guided by prudence, neither mother, nor wife, nor husband nor father will come in the way of your receiving Communion often. On the day you go to Communion, you will not set aside the responsibilities that are proper to your situation in life; you will show greater gentleness and kindness to your family members, not excusing yourself from any of your duties towards them. So, it is unlikely that they will prevent you form this practice, since it will not cause them any inconvenience, unless they have an extremely whimsical and unreasonable spirit. In this case, as I have already pointed out, your spiritual director will advise you to give in to them.		If you are well guided by prudence, neither mother, nor wife, nor husband nor father will come in the way of your receiving Communion often. On the day you go to Communion, you will not set aside the responsibilities that are proper to your situation in life; you will show greater gentleness and kindness to your family members, not excusing yourself from any of your duties towards them. So, it is unlikely that they will prevent you form this practice, since it will not cause them any inconvenience, unless they have an extremely whimsical and unreasonable spirit. In this case, as I have already pointed out, your spiritual director will advise you to give in to them.

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	When we struggle against some vice, in as far as it is possible, we ought to embrace the practice of the contrary virtue, relating all the others to it. by this means, we shall overcome our enemy and we shall not cease to advance in all other virtues. If I am attacked by pride or anger I should in all circumstances incline and direct myself to the practice of humility and gentleness; and make use of the practices such as prayer, the Sacraments, prudence, constancy and temperance to this end.		When we struggle against some vice, in as far as it is possible, we ought to embrace the practice of the contrary virtue, relating all the others to it. by this means, we shall overcome our enemy and we shall not cease to advance in all other virtues. If I am attacked by pride or anger I should in all circumstances incline and direct myself to the practice of humility and gentleness; and make use of the practices such as prayer, the Sacraments, prudence, constancy and temperance to this end.

	Wild boars sharpen their tusks by rubbing and polishing them with their other teeth which thus become very pointed and sharp. Thus a virtuous person undertaking to perfect himself in that virtue of which he stands most in need for his protection, should strengthen and perfect it through the exercise of other virtues. by refining it, all other virtues become more excellent and quite complete. So it happened to Job who exercising himself particularly in patience, against so many temptations which assailed him, became entirely holy and perfect in all kinds of virtues. In fact, as said by St. Gregory Nazianzen by the practice of one virtue, a person can reach the fullness of virtues. He refers to Rahab who by practicing perfectly the duty of hospitality reached very great glory (Joshua 6; Heb. 11:31); but it means that such an action was done excellently with great fervour and charity.		Wild boars sharpen their tusks by rubbing and polishing them with their other teeth which thus become very pointed and sharp. Thus a virtuous person undertaking to perfect himself in that virtue of which he stands most in need for his protection, should strengthen and perfect it through the exercise of other virtues. by refining it, all other virtues become more excellent and quite complete. So it happened to Job who exercising himself particularly in patience, against so many temptations which assailed him, became entirely holy and perfect in all kinds of virtues. In fact, as said by St. Gregory Nazianzen by the practice of one virtue, a person can reach the fullness of virtues. He refers to Rahab who by practicing perfectly the duty of hospitality reached very great glory (Joshua 6; Heb 11:31); but it means that such an action was done excellently with great fervour and charity.

	=== Chapter 2: Further Advice On Selecting Virtues ===		=== Chapter 2: Further Advice On Selecting Virtues ===
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	=== Chapter 3: Patience ===		=== Chapter 3: Patience ===

	You have need of patience so that doing the will of God you may receive what he has promised (Heb. 10:36) says the Apostle. Yes, for as the Savior had declared, You shall possess your self in patience (Lk 21:19). It is the great happiness of man, Philothea, to possess himself. The more perfect our patience, the more perfectly we possess ourselves. often recall to your mind that Our Lord saved us by his sufferings and endurance. In the same way, we must work out our salvation by sufferings, trials, bearing insults, conflicts and troubles with as much gentleness as possible.		You have need of patience so that doing the will of God you may receive what he has promised (Heb 10:36) says the Apostle. Yes, for as the Savior had declared, You shall possess your self in patience (Lk 21:19). It is the great happiness of man, Philothea, to possess himself. The more perfect our patience, the more perfectly we possess ourselves. often recall to your mind that Our Lord saved us by his sufferings and endurance. In the same way, we must work out our salvation by sufferings, trials, bearing insults, conflicts and troubles with as much gentleness as possible.

	Do not limit your patience to this or that kind of insults and trials but extend it without exception to all that God will send you or allow to happen to you. Some wish to suffer only trials which are honorable, for example, to be wounded in battle, to be prisoners of war, to be ill-treated for the sake of religion, to be impoverished by some lawsuit in which they are successful. Such persons do not love the trials but the honor they bring. The really patient servant of God bears with equanimity the humiliating trials as well as the honorable.		Do not limit your patience to this or that kind of insults and trials but extend it without exception to all that God will send you or allow to happen to you. Some wish to suffer only trials which are honorable, for example, to be wounded in battle, to be prisoners of war, to be ill-treated for the sake of religion, to be impoverished by some lawsuit in which they are successful. Such persons do not love the trials but the honor they bring. The really patient servant of God bears with equanimity the humiliating trials as well as the honorable.
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	I add that a variety of human affairs, besides long sickness, often separate the husbands from their wives. Therefore the married need two kinds of chastity: one of absolute abstinence, when they are separated occasionally as I have just mentioned; the other of moderation when they are together in their day to day life. Indeed St. Catherine of Sienna saw among the damned many souls greatly tormented for violating the sanctity of marriage. "What happened", she said, "was not due to the mere seriousness of the sin, for murders and blasphemies are even more enormous, but in so far as those who commit it do not make it a matter of conscience and consequently continue in it for a long time."		I add that a variety of human affairs, besides long sickness, often separate the husbands from their wives. Therefore the married need two kinds of chastity: one of absolute abstinence, when they are separated occasionally as I have just mentioned; the other of moderation when they are together in their day to day life. Indeed St. Catherine of Sienna saw among the damned many souls greatly tormented for violating the sanctity of marriage. "What happened", she said, "was not due to the mere seriousness of the sin, for murders and blasphemies are even more enormous, but in so far as those who commit it do not make it a matter of conscience and consequently continue in it for a long time."

	You see, then, that chastity is necessary for every class of people. Follow peace with all, says the Apostle, and holiness without which no one shall see God (Heb. 11:14). Now by holiness, he understands chastity, as St. Jerome and St. Chrysostom have observed. No, Philothea, no one will see God without chastity, no one will stay in his holy tabernacle (Ps 15:1) who is not pure of heart (Ps 24:4) and as the Savior himself said, the dogs and the impure will be banished from it (Rev. 22:15) and Blessed are the pure of heart for they shall see God (Mt 5:8).		You see, then, that chastity is necessary for every class of people. Follow peace with all, says the Apostle, and holiness without which no one shall see God (Heb 11:14). Now by holiness, he understands chastity, as St. Jerome and St. Chrysostom have observed. No, Philothea, no one will see God without chastity, no one will stay in his holy tabernacle (Ps 15:1) who is not pure of heart (Ps 24:4) and as the Savior himself said, the dogs and the impure will be banished from it (Rev. 22:15) and Blessed are the pure of heart for they shall see God (Mt 5:8).

	=== Chapter 13: Counsels for Preserving Chastity ===		=== Chapter 13: Counsels for Preserving Chastity ===
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	=== Chapter 38: Advice to the Married ===		=== Chapter 38: Advice to the Married ===

	Marriage is a great Sacrament, I say in Jesus Christ and in his Church (Eph. 5:32). It is honorable to all (Heb. 13:4) persons, in all and in everything, that is, in all its aspects. To all persons, because even the virgins ought to honor it with humility. In all, because it is equally holy among the poor as well as among the rich. In all aspects: In fact, its origin, its purpose, its usefulness, its form and its matter are holy. It is the nursery of Christianity. It fills the earth with believers to complete the number of the elect in Heaven. So, the preservation of the well-being of marriage is extremely important for the State, for it is the root and the origin of all its resources.		Marriage is a great Sacrament, I say in Jesus Christ and in his Church (Eph. 5:32). It is honorable to all (Heb 13:4) persons, in all and in everything, that is, in all its aspects. To all persons, because even the virgins ought to honor it with humility. In all, because it is equally holy among the poor as well as among the rich. In all aspects: In fact, its origin, its purpose, its usefulness, its form and its matter are holy. It is the nursery of Christianity. It fills the earth with believers to complete the number of the elect in Heaven. So, the preservation of the well-being of marriage is extremely important for the State, for it is the root and the origin of all its resources.

	Would to God that his beloved Son was invited to all the marriages as he was to that of Cana! Then the wine of consolations and blessings would never be lacking there. The reason why there is usually only a little of such wine in the beginning, is because Adonis is invited in the place of our Lord and Venus<ref>Adonis and Venus, a god and goddess of Graeco-Roman mythology who became symbols of immature, wanton sexuality. St. Francis warns that sexual excess can be an important cause of unhappiness in married life.</ref> instead of our Lady. Like Jacob, he who wishes to have beautiful spotted lambs, must place before the sheep fine rods of various colors when they are brought together for breeding (Genesis 30:38-39). Those who wish to have success in marriage should represent to themselves the holiness and dignity of this Sacrament at their weddings. Instead of this, there occur a thousand disorders in pastimes, celebrations and speech. It is not, therefore, astonishing that the results of such marriages are disorderly.		Would to God that his beloved Son was invited to all the marriages as he was to that of Cana! Then the wine of consolations and blessings would never be lacking there. The reason why there is usually only a little of such wine in the beginning, is because Adonis is invited in the place of our Lord and Venus<ref>Adonis and Venus, a god and goddess of Graeco-Roman mythology who became symbols of immature, wanton sexuality. St. Francis warns that sexual excess can be an important cause of unhappiness in married life.</ref> instead of our Lady. Like Jacob, he who wishes to have beautiful spotted lambs, must place before the sheep fine rods of various colors when they are brought together for breeding (Genesis 30:38-39). Those who wish to have success in marriage should represent to themselves the holiness and dignity of this Sacrament at their weddings. Instead of this, there occur a thousand disorders in pastimes, celebrations and speech. It is not, therefore, astonishing that the results of such marriages are disorderly.
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	=== Chapter 39: Chastity in Married Life<ref>Literally, "Sanctity of the Marriage Bed."</ref> ===		=== Chapter 39: Chastity in Married Life<ref>Literally, "Sanctity of the Marriage Bed."</ref> ===

	The marriage bed should be spotless (Heb. 13:4) as the Apostle says, that is, free from immodesty and other unholy defilements. Also, holy Marriage was first established in the earthly Paradise. There was no disorder of concupiscence, nor anything immodest till the fall.		The marriage bed should be spotless (Heb 13:4) as the Apostle says, that is, free from immodesty and other unholy defilements. Also, holy Marriage was first established in the earthly Paradise. There was no disorder of concupiscence, nor anything immodest till the fall.

	There is some similarity between sexual pleasure and that of eating since both concern the body. However, the former on account of its brutal impetuosity, is specifically called carnal. I will explain therefore what I cannot say of the one by that of the other.		There is some similarity between sexual pleasure and that of eating since both concern the body. However, the former on account of its brutal impetuosity, is specifically called carnal. I will explain therefore what I cannot say of the one by that of the other.