There are also those who abstain from wine in such a way that they seek out other drinks from the pressing of other fruits, not for the sake of health, but for the sake of pleasure: as if Lent were not a holy observance of pious humility, but an occasion for new indulgence. For how much more honorable is it, if the weakness of the stomach cannot tolerate drinking water, to be sustained by the usual and moderate wine, rather than seeking wines that do not know the vintage, that do not know the presses; not so that a purer drink may be chosen, but so that moderation may be condemned? And what is more absurd than to procure such delights for the flesh at a time when the flesh ought to be more strictly chastised, so that the very desire of the throat does not want to pass by Lent? What could be more inappropriate than in the days of humility, when the food of the poor is to be imitated by all, to live in such a way that if one were to live like this all the time, the wealth of the rich might hardly sustain it? Beware of these things, most beloved: consider what is written: Do not follow your desires. If this most salutary commandment must be observed at all times, how much more during these days, when it is so shameful if our desire is given rein to unusual enticements, that one is rightly blamed who has not restrained even the usual ones?
Both good works are commended: giving and forgiving.
Especially remember the poor, so that what you save by living more frugally, you may store up in the heavenly treasure. Let the hungry Christ receive what the fasting Christian spares. Let the self-discipline of the willing become the sustenance of the needy. Let the voluntary poverty of the rich become the necessary abundance of the poor. Also, let there be in a placid and humble mind the merciful ease of forgiving. Let him who has done the injury ask for forgiveness; let him who has received the injury grant forgiveness: that we may not be possessed by Satan, whose triumph lies in the dissension of Christians. For this too is an almsgiving of great profit, to remit a debt to a fellow servant, so that it may be remitted to you by the Lord. Both works of goodness the heavenly master commended to his disciples, saying: Forgive, and you shall be forgiven; give, and it shall be given to you. Remember that servant, to whom his lord restored all his debt, because he did not repay the mercy to his fellow servant who owed him a hundred denarii, which he had received for the ten thousand talents he owed. In this kind of good work, there is no excuse, where the whole capability consists in will alone. Someone might say: For fear of a stomach ache, I cannot fast. He might even say: I want to give to the poor; but I have nothing to give, or I have so little that I fear I will need if I give. Although in these works, people often make false excuses for themselves, because they do not find true ones. Nevertheless, who is there who can say: Therefore, I did not forgive the one asking forgiveness, because my health prevented me, or because I lacked the hand to extend? Forgive, that you may be forgiven. The flesh has no part in this work, nor is any member of one’s flesh taken up to assist the soul, to fulfill what is asked. It is done by will, and perfected by will. Do it confidently, give confidently, you will feel no pain in your body, nor lack anything in your home. Now truly, brothers, see how evil it is that one does not forgive a repentant brother, who is commanded to love even his enemy. And so it is written: Do not let the sun set on your anger; consider, dearest ones, whether someone should be called a Christian who at least in these days does not want to terminate enmities, which he never ought to have engaged in.