Chapter VIII. How food should be taken with regard to the aim at perfect continence. 831 And so it is a very true and most excellent saying of the Fathers that the right method of fasting and abstinence lies in the measure of moderation and bodily chastening; and that this is the aim of perfect virtue for all alike, viz.: that though we are still forced to desire it, yet we should exercise self-restraint in the matter of the food, which we are obliged to take owing to the necessity of supporting the body. For even if one is weak in body, he can attain to a perfect virtue and one equal to that of those who are thoroughly strong and healthy, if with firmness of mind he keeps a check upon the desires and lusts which are not due to weakness of the flesh. For the Apostle says: “And take not care for the flesh in its lusts.” 832 He does not forbid care for it in every respect: but says that care is not to be taken in regard to its desires and lusts. He cuts away the luxurious fondness for the flesh: he does not exclude the control necessary for life: he does the former, lest through pampering the flesh we should be involved in dangerous entanglements of the desires; the latter lest the body should be injured by our fault and unable to fulfil its spiritual and necessary duties. 831     Quod pro perfectæ continentiæ fine esca sumenda sit .—Petschenig. Quomodo cibum appetere, ac sumere liceat is the title as given by Gazæus. 832     Rom. xiii. 14 .