The Relation of Food to Health and Morals by D. H. Kress

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Dec 22, 1910

The Relation of Food to Health and Morals

By D. H. Kress

D. H. KRESS, M. D.

God has our eternal interests in view, and is anxious to co-operate with man in his efforts to develop character that will be without spot at his coming. To attain this it is not only necessary to pray, but we must co-operate with God; he can do nothing for us without our co-operation. Our power for working out our salvation is of God, but all the responsibility rests with us. Whether or not our prayer for the development of Christian character is answered, depends upon ourselves. Those who are waiting for a magical change to take place in their character some time in the future, without a determined effort on their part, will be disappointed.

Many mothers are praying for the conversion of their children and husbands, yet they place upon their tables a feverish or indigestible diet, which tends to strengthen the animal passions, keeping up a constant irritation of the nervous system, making them impatient and irritable, and thus lessening their power to receive truth. These prayers are not answered because these mothers are not working together with God for the salvation of their loved ones. They are despising the very means that God would use to answer their prayers. The desires of the flesh, our appetites and passions, must be kept under control, and brought into subjection. We can not do the things we would naturally like to do, nor even eat the things we would like at times. We must be governed by an enlightened conscience and reason, and not by taste, and abstain from all fleshly desires, which war against the soul. It is through the appetite that Satan gains control of the mind and the whole being. To surrender to the control of the appetite, is to surrender to the control of Satan, and corruptions of every kind are sure to follow.

Solomon ate and drank at improper periods, and simply to gratify appetite, and it was this which led to his fall. It was the gratification of appetite which caused him to depart from the Lord, and enter into unholy marriage relations with idolatrous women,—a step that brought disgrace and unhappiness upon himself and the land which he ruled. Later in life, when he realized the cause of his fall, he said, 'Blessed art thou, O land, when . . . thy princes eat in due season, for strength, and not for drunkenness.'

We learn from this that we should eat at proper times, not when we may feel like eating, but have proper periods for eating, and not let a morsel pass the lips at any other time. The purpose of eating is here stated also,—'for strength.' Often people sit down at the table and ask such questions as these: 'I wonder if a little of this [something they like very much] will hurt me;' 'I wonder if I can eat just a little more, or make a certain combination, without receiving injury therefrom.' When a man goes into business, he does not say, 'I wonder if I will lose by engaging in this enterprise,' but, 'Will I gain by the transaction?' If he can not see some gain ahead, or some prospect of gain, he will have nothing to do with it. This is the way we should reason in regard to the food that we eat. We should not ask whether the quantity, quality, and combination will do harm, but, 'Will it do me good?' 'Will it give me health and strength, wherewith to glorify God?'

Peter presents to us the ladder of true sanctification. The base rests upon the earth; the topmost round reaches to the throne of God. 'And beside this,' he says, 'add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.' If we do these things, we shall never fail.

Many are content to remain upon the first round of the ladder, and think this is all that is necessary. 'Only believe,' say they; but the apostle says: 'Add to your faith virtue; and to virtue knowledge; and to knowledge temperance.' Faith, the first step, gives us access to divine grace, through which we are enabled to take the steps which follow. Others attempt by one effort to reach the topmost round. They are not content with God's appointed method, but seek to climb up some other way. As a result, they fall. They fall simply because they do not climb the ladder round by round. The apostle assures us there is no need of falling. We may have an abundant entrance into the everlasting kingdom of our Lord. He has clearly pointed out the way, and none need err.

It is impossible for us to overcome impatience in the way in which we have been trying to overcome; but if we return to the Lord's way, we shall not find it so difficult. The Lord says we must add to temperance patience. We can not expect to be patient without first being temperate. It is impossible for an intemperate man to be patient; we find

we have been attempting an impossibility. It is not at all surprising that we have failed.

Through intemperate habits, the organs of the body, including the brain, become enfeebled; poisons which are taken in the food, or which are formed in the body because of bad combinations, or eating to excess, even of wholesome food, produce a feverish condition of the blood, and irritate the brain. The result is that when little trials come, that ordinarily would not be noticed, we become irritated, and speak bitter words to those we love, thus bringing unhappiness into our homes. We make many resolves to be more patient, but never think of removing the cause of our impatience. We fail because we have neglected one round of the ladder. When we practise temperance, we shall not find the next step so difficult, and God has given us health reform as an aid in reaching the round of patience. We can not reach it, and at the same time despise the means God has ordained whereby we may reach this state. Knowledge must precede temperance.

The great majority of Christians are continually violating the laws of health in regard to eating and drinking, and know not the injurious effects of this upon their physical and moral being. They do not know that these things so benumb the brain that solemn truths lose their sacredness, and true character-building is made impossible. Satan, however, is aware of this; he knows the effects of eating and drinking upon men; therefore his studied work is to keep men in ignorance in regard to these things; but it is the work of the reformer to enlighten men, to make natural law plain. This brings him in direct contact with Satan and his work, so we are not surprised that Satan should try in every way to silence his voice.

We are living in the time spoken of by the prophet, when knowledge would be increased; therefore we must gain a practical knowledge of the principles underlying all our actions.

Takoma Park, D. C.