17 My opponent has dared to maintain that our Lord was called by the Pharisees a wine-bibber and a glutton: and from the fact of His going to marriage feasts and from His not despising the banquets of sinners, I am to infer His wishes respecting ourselves. That Lord, so you suppose, is a glutton who fasted forty days to hallow Christian fasting; who calls them blessed that hunger and thirst; who says that He has food, not that which the disciples surmised, but such as would not perish for ever; who forbids us to think of the morrow; who, though He is said to have hungered and thirsted, and to have gone frequently to various meals, except in celebrating the mystery whereby He represented His passion, or in proving the reality of His body is nowhere described as ministering to His appetite; who tells of purple-clad Dives in hell for his feasting, and says that poor Lazarus for his abstinence was in Abraham's bosom; who, when we fast, bids us anoint our head and wash our face, that we fast not to gain glory from men, but praise from the Lord; who did indeed after His resurrection eat part of a broiled fish and of a honey-comb, not to allay hunger and to gratify His palate, but to show the reality of His own body. For whenever He raised anyone from the dead He ordered that food should be given him to eat, lest the resurrection should be thought a delusion. And this is why Lazarus after his resurrection is described as being at the feast with our Lord. We do not deny that fish and other kinds of flesh, if we choose, may be taken as food; but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter before dinner went to the supper chamber at the sixth hour, a chance fit of hunger does not prejudice fasting. For, if this were so, because our Lord at the sixth hour sat weary on the well of Samaria and wished to drink, all must of necessity, whether they so desire or not, drink at that time. Possibly it was the Sabbath, or the Lord's day, and he hungered at the sixth hour after two or three days' fasting; for I could never believe that the Apostle, if he had eaten a dinner only one day previous and had been blown out with a great meal, would have been hungry by noon next day. But if he did dine the day previous, and was hungry next day before luncheon, I do not think that a man who was so soon hungry ate until he was satisfied. Again, God by the mouth of Isaiah says what fast He did not choose: “In the day of your fast ye find pleasure, and afflict the lowly: you fast for strife and debate, and to smite with the fist of wickedness. It is not such a fast that I have chosen, says the Lord.” What kind He has chosen He thus teaches: “Deal your bread to the hungry, and bring the houseless poor into your house. When you see the naked cover him, and hide not yourself from your own flesh.” He did not therefore reject fasting, but showed what He would have it to be: for that bodily hunger is not pleasing to God which is made null and void by strife, and plunder, and lust. If God does not desire fasting, how is it that in Leviticus He commands the whole people in the seventh month, on the tenth day of the month, to fast until the evening, and threatens that he who does not afflict his soul shall die and be cut off from his people? How is it that the graves of lust where the people fell in their devotion to flesh remain even to this day in the wilderness? Do we not read that the stupid people gorged themselves with quails until the wrath of God came upon them? Why was the man of God at whose prophecy the hand of King Jeroboam withered, and who ate contrary to the command of God, immediately smitten? Strange that the lion which left the ass safe and sound should not spare the prophet just risen from his meal! He who, while he was fasting, had wrought miracles, no sooner ate a meal than he paid the penalty for the gratification. Joel also cries aloud: “Sanctify a fast, proclaim a time of healing,” that it might appear that a fast is sanctified by other works, and that a holy fast avails for the cure of sin. Moreover, just as true virginity is not prejudiced by the counterfeit professions of the virgins of the devil, so neither is true fasting by the periodic fast and perpetual abstinence from certain kinds of food on the part of the worshippers of Isis and Cybele, particularly when a fast from bread is made up for by feasting on flesh. And just as the signs of Moses were imitated by the signs of the Egyptians which were in reality no signs at all, for the rod of Moses swallowed up the rods of the magicians: so when the devil tries to be the rival of God this does not prove that our religion is superstitious, but that we are negligent, since we refuse to do what even men of the world see clearly to be good.
Source: Against Jovinianus (New Advent)