The introduction of cocoa into Europe, indeed, as well as its
cultivation for the European market, is due rather to the Jesuit
missionaries than to the explorers of the Western Hemisphere. It was
the monks, too, who about 1661 made it known in France. It is curious,
therefore, to notice the contest that at one time raged among
ecclesiastics as to whether it was lawful to make use of chocolate in
Lent; whether it was to be regarded as food or drink. A consensus of
opinion on the subject, published in Venice in 1748, states that

"Among the first Probabilist Theologians who undertook to write
entire Treatises and to collect all the possible reasons as to
whether the Indian beverage (chocolate) could agree with
European fasting, was Father Tommaso Hurtado. He employed the
whole of the Tenth Treatise of the second volume of the 'Moral
Resolutions,' printed in 1651, and added thereto an Appendix of
more chapters.

"Father Diana found reason for acquitting the consciences of
those who, in time of fasting, should drink chocolate. Father
Hurtado, more courageous withal, and more benign than Diana,
does not speak of this treatise in order to investigate the
law; the nature of fasting admits drinking without eating.
Therefore consumers are, without the help of casuists, troubled
themselves and afflicted, when in Lent they empty chocolate
cups. Excited on the one hand by the pungent cravings of the
throat to moisten it, reproved on the other by breaking their
fast, they experience grave remorse of conscience; and, with
consciences agitated and torn with drinking the sweet beverage,
they sin. Under the guidance of these skilful theologians, the
remorse aroused by natural and Divine light being blunted,