Skip to main content

The Enigma of Self-Control |

Arguably, the most powerful aid in healthful eating is self-control—the power to restrain or override an unhealthy behavior to make a healthy behavior possible. So, a recent research review has neatly summarized what is known about the self-control of eating.

To highlight, the current, theoretical understanding of self-control is still enigmatic, despite the prevalent struggle of many to obtain and maintain it—as the authors conclude: "Not only is the self-control of eating often difficult to achieve, it is also difficult to study, leaving us with much that is still to be learned." [1] In short, we do not know how to define it, measure it, or achieve it. 

Yet, St Basil has no such confusion about self-control (continence):

"Concupiscence [strong, carnal desire] is a disease of the soul, whereas its health is continence. …
Not to be drunken is continency. Not to overeat one’s self is continency. …
Continency makes one free, being at once a medicine and a power, for it does not teach temperance; it gives it.
Continency is a grace of God." [2]

This virtue, egkrateia (εγκράτεια), often translated as continence or self-control, is perhaps best understood as self-mastery or dominion within—maintaining control, rather than being moved beyond control. Continence restrains and is intolerant of any thought, word, or movement that is “not essential to the life of the body or to the soul’s salvation,” and “that is not in harmony with Gods’ will.” [3] As a result, says St Gregory of Nyssa, “continence will extinguish the uncontrolled impulses of a mind dominated by passion.” [4]

The Church Fathers are often cited as having passed down a single, basic rule of continency. St Basil describes this one rule as, “complete abstinence from all that tends to harmful pleasure.” [5] St John Cassian says this simple rule is to “‘not be deceived by the filling of the belly’ [Prov 24:15, LXX], or be led astray by the pleasure of the palate," and in practical terms, "stop eating while still hungry and do not continue until you are satsifed.” [6] He also shares a primary aim and object of continence for all, “that no one may be overburdened beyond the measure of his appetite, by gluttony.” [7]

As a grace of God, continency comes in the co-participation and synergy with God through virtue in the likeness Christ—to walk according to the Spirit. St Paul confirms, “walk by the Spirit, and you will not gratify the desires of the flesh,” (Gal 5:16) knowing that “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, continence [ἐγκράτεια] … and those who belong to Christ Jesus have crucified the flesh with its passions and desires,” (Gal 5:22–24). 

St John Chrysostom concludes:

"Therefore, he says, ‘Walk by the Spirit and you shall not fulfil the lust of the flesh’:
having spoken of the cause of the disease, he likewise mentions the remedy which confers health." [8]

References

  1. Mann, T., & Ward, A. (2025). The self-control of eating. Annual review of psychology, 76(1), 87-114.
  2. Basil the Great. “Letters” (366), in Nicene and Post-Nicene Fathers of the Christian Church 8 (Second Series), Philip Schaff and Henry Wace, ed. (Grand Rapids, MI: WM. B. Eerdmans Publishing Company, 1996), 327.
  3. Peter of Damascus, Twenty–Four Discourses (4), in The Philokalia 3, G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, ed. (Faber and Faber, 1984), 219.
  4. Gregory of Nyssa. “The Lord’s Prayer” (Homily 3), In The Lord’s Prayer and the Beatitudes, H.C. Graef, trans. (Florence, AZ: SAGOM Press, 2021), 43.
  5. Basil the Great. "The Long Rules" (Q.19), in Saint Basil: Ascetical Works, The Fathers of the Church 9, Sister M. Monica Wagner, trans. (Washington, DC: The Catholic University of America Press, 1950), 275.
  6. John Cassian. “On the Eight Vices: On Control of the Stomach,” in The Philokalia 1, G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, ed. (Faber and Faber, 1979), 73-74.
  7. John Cassian. “The Institutes” (Book 5.6), Edgar C.S. Gibson, trans. (Florence, AC: SAGOM Press), 104.
  8. John Chrysostom. “Homilies on Galatians,” in Nicene and Post-Nicene Fathers of the Christian Church 13 (First Series), Philip Schaff, ed. (Grand Rapids, MI: WM. B. Eerdmans Publishing Company, 1956), 40.