Answers from church history on today's questions
What Christian writers said, from about AD 140 to 1938.
84 passages · 26 writers · 12 centuries
Few writers in this collection ask whether enjoying food is a sin as a question of its own; most take it up while writing on gluttony, fasting, or Scripture passages about clean and unclean foods. Of the 84 passages here, 61 state a position and 23 mention the subject in passing, and the 61 come from 18 writers, with Clement of Alexandria and Matthew Henry supplying the most. Writers who state a position say that food and drink are not sinful in themselves, and Clement of Alexandria, Cassian, Leo the Great, Aquinas, and Calvin place the fault in excess or in the heart; the Apostolic Constitutions, Chrysostom, Taylor, Maclaren, and Henry allow pleasure, gladness, or thanksgiving at meals. They differ on how far pleasure may set the measure: Clement, Jerome, Gregory of Nyssa, Augustine, and Cassian say food is for need and pleasure should serve that end, while Aquinas places gluttony in an inordinate desire for the pleasure of eating. The only medieval statements, and the only Catholic statements after the Fathers, are Aquinas's, and no statement in the collection comes from Luther or another Lutheran writer.
12 passages · 7 writers · 100s to 1700s
Writers who say food and drink are good or indifferent and that defilement comes from excess or the heart.
The natural use of food is then indifferent. “For neither if we eat are we the better,” it is said, “nor if we eat not are we the worse.” … But by keeping pleasures under command we prevent lusts.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
And therefore we never read that anyone is condemned simply for taking food, but only when something was joined with it or followed afterwards, for which he deserved condemnation.
John Cassian, John Cassian, The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV 5.13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Of which whatever is granted to man for food and drink, is holy and clean after its kind. But if it is taken with immoderate greed, it is the excess that disgraces the eaters and drinkers, not the nature of the food or drink that defiles them.
Leo the Great, Leo the Great, The Letters and Sermons of Leo the Great 5.23 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
Let the latter hear, To the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure ( Tit. i. 15 ). Let the former hear, Whose God is their belly, and whose glory is in their own confusion ( Philip. iii. 19 ). … Thus both the former may learn not to desire inordinately the food of the flesh, and the latter not dare to condemn the creature of God , which they lust not after.
Gregory the Great, Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 4.4.20 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
But no food is in its nature evil; because everything is in its nature good (Chap. VII); albeit some particular food may be evil to some particular person, inasmuch as it makes against his bodily health. Therefore of no food, considered as such and such a thing, is the partaking a sin in itself: but it may be a sin, if a person uses it irrationally and not to his health.
Thomas Aquinas, Aquinas, Summa contra Gentiles 3.127
Therefore the taking of various foods cannot be in itself a sin, except in so far as it is inconsistent with rectitude of will. And that may come to be in several ways: in one way by some inconsistency with the proper end of food, as when for the pleasure of eating one uses food that disagrees with health either in kind or in quantity. Another way would be when the food becomes not the condition of him who eats it, or of the society in which he lives, as when one is more nice in his food than his means will allow, or violates the social conventions of those with whom he sits at table.
Thomas Aquinas, Aquinas, Summa contra Gentiles 3.127
I answer that, No meat or drink, considered in itself, is unlawful, according to Mat. 15:11, "Not that which goeth into the mouth defileth a man." Wherefore it is not unlawful to drink wine as such.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q149.A3
To eat and drink are things in their own nature free and indifferent: if any corruption be added, it proceeds from the man himself, and therefore must be regarded not as external, but internal.
John Calvin, Calvin, Harmony of the Evangelists, Vol. 2 1.46 (Calvin's Commentaries, Vol. 32)
Temperance does not exist in the food itself, but in the palate — since we are equally intemperate if pleasure entices us to gratify the appetite on inferior food — so, again, we may remain perfectly temperate though feeding on the best diet.
John Calvin, Calvin, Commentary on Daniel, Vol. 1 1.12 (Calvin's Commentaries, Vol. 24)
To drink wine is not in itself evil, because God has appointed it for the use of man; but here the Prophet describes the banquets of drunkards, which were full of licentiousness, songs, and insolence. Again, because they abused their enjoyment of plenty, he threatens them with want, which men almost bring upon themselves, when by their luxury they turn to a bad use the goodness of God.
John Calvin, Calvin, Commentary on Isaiah, Vol. 2 24.1 (Calvin's Commentaries, Vol. 14)
It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom. xiv. 17 . That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit. i. 15 .
Matthew Henry, Henry, Commentary on Matthew 15.2 (Commentary on the Whole Bible, Vol. 5)
What little danger we are in of pollution from that which entereth in at the mouth, v. 17 . An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment.
Matthew Henry, Henry, Commentary on Matthew 15.2 (Commentary on the Whole Bible, Vol. 5)
14 passages · 6 writers · 100s to 1900s
Writers who allow pleasure, cheerfulness, and thanksgiving in meals, within sobriety.
We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
For rest assured, He Himself also partook of wine; for He, too, was man. … And that he who drinks ought to observe moderation, He clearly showed by what He taught at feasts. For He did not teach affected by wine.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.2 (Ante-Nicene Fathers, Vol. 2)
It has therefore been well said, “A joy of the soul and heart was wine created from the beginning, when drunk in moderate sufficiency.” And it is best to mix the wine with as much water as possible, and not to have recourse to it as to water, and so get enervated to drunkenness, and not pour it in as water from love of wine. For both are works of God; and so the mixture of both, of water and of wine, conduces together to health, because life consists of what is necessary and of what is useful.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.2 (Ante-Nicene Fathers, Vol. 2)
Now concerning the several sorts of food, the Lord says to thee, “Ye shall eat the good things of the earth;” and, “All sorts of flesh shall ye eat, as the green herb;” but, “Thou shalt pour out the blood.” For “not those things that go into the mouth, but those that come out of it, defile a man;” I mean blasphemies, evil-speaking, and if there be any other thing of the like nature. But “do thou eat the fat of the land with righteousness.” For “if there be anything pleasant, it is His; and if there be anything good, it is His.
Anonymous (ANF), Anonymous, Constitutions of the Holy Apostles 8.2 (Ante-Nicene Fathers, Vol. 7)
A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure, as food well digested: nothing so [productive of] health: nothing [so productive of] acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is both nourishment, and pleasure, and health; but excess is injury, and unpleasantness and disease.
John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)
In all these cases it is permitted to receive a more free delight, and to design it too, as the less principal: that is, that the chief reason why we choose the more delicious be the serving that end for which such refreshments and choices are permitted. But when delight is the only end, and rest itself, and dwells there long, then eating and drinking is not a serving of God, but an inordinate action; because it is not in the way to that end whither God directed it. But the choosing of a delicate before a more ordinary dish is to be done as other human actions are in which there are no degrees and precise natural limits described, but a latitude is indulged; it must be done moderately, prudently, and according to the accounts of wise, religious, and sober men: and then God, who gave us such variety of creatures, and our choice to use which we will, may receive glory from our temperate use, and thanksgiving; and we may use them indifferently without scruple, and a making them to become snares to us, either by too licentious and studied use of them, or too restrained and scrupulous fear of using them at all, but in such certain circumstances, in which no man can be sure he is not mistaken.
Jeremy Taylor, Taylor, Holy Living 2.2.1
There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. … Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have.
Matthew Henry, Henry, Commentary on Deuteronomy 12.2 (Commentary on the Whole Bible, Vol. 1)
There is therefore nothing better for a man, as to these things, than to allow himself a sober cheerful use of them, according as his rank and condition are, to have meat and drink out of them for himself, his family, his friends, and so delight his senses and make his soul enjoy good, all the good that is to be had out of them; do not lose that, in pursuit of that good which is not to be had out of them. But observe, He would not have us to give up business, and take our ease, that we may eat and drink; no, we must enjoy good in our labour; we must use these things, not to excuse us from, but to make us diligent and cheerful in, our worldly business.
Matthew Henry, Henry, Commentary on Ecclesiastes 2.3 (Commentary on the Whole Bible, Vol. 3)
When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, 1 Tim. v. 23 .
Matthew Henry, Henry, Commentary on Ecclesiastes 2.1 (Commentary on the Whole Bible, Vol. 3)
We are allowed a sober and moderate use of the delights of sense: Hast thou found honey? It is not forbidden fruit to thee, as it was to Jonathan; thou mayest eat of it with thanksgiving to God, who, having created things grateful to our senses, has given us leave to make use of them.
Matthew Henry, Henry, Commentary on Proverbs 25.10 (Commentary on the Whole Bible, Vol. 3)
Christ, in providing thus plentifully for the guests, though he hereby allows a sober cheerful use of wine, especially in times of rejoicing ( Neh. viii. 10 ), yet he does not invalidate his own caution, nor invade it, in the least, which is, that our hearts be not at any time, no not at a marriage feast, overcharged with surfeiting and drunkenness, Luke xxi. 34 . When Christ provided so much good wine for them that had well drunk, he intended to try their sobriety, and to teach them how to abound, as well as how to want. Temperance per force is a thankless virtue; but if divine providence gives us abundance of the delights of sense, and divine grace enables us to use them moderately, this is self-denial that is praiseworthy.
Matthew Henry, Henry, Commentary on John 2.1 (Commentary on the Whole Bible, Vol. 5)
Besides the religion that was in their sacred feasts (their breaking bread from house to house ) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them:—(1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so.
Matthew Henry, Henry, Commentary on Acts 2.5 (Commentary on the Whole Bible, Vol. 6)
Christ’s example does not warrant the importance attached to luxury, the waste on mere eating and drinking. … If my indulgence in innocent things hurts me, or if my abstinence from them would help others, or increase my power for good, or if innocent things are intertwisted with things not innocent, then it is vain to try to shelter under Christ’s example, and the only right course for His disciple is to abridge his liberty. He came eating and drinking, therefore His followers may use all innocent earthly blessings and bodily pleasures, subject to this one law: ‘Whether ye eat or drink, or whatever ye do, do all to the glory of God,’ and to this solemn warning: ‘He that soweth to the flesh shall of the flesh reap corruption.’
Alexander Maclaren, Maclaren, Matthew IX to XVIII 1.14 (Expositions of Holy Scripture, Vol. 7)
Jesus Christ ‘came eating and drinking,’ and therefore the highest and the best thing is that Christian people should innocently, and with due control, and always keeping themselves in touch with God, enjoy all outward blessings, only subject to this law, ‘whether ye eat or drink, or whatsoever we do, to do all to the glory of God,’ and remembering this warning, ‘He that soweth to the flesh shall of the flesh reap corruption.’
Alexander Maclaren, Maclaren, Luke 1.25 (Expositions of Holy Scripture, Vol. 9)
11 passages · 7 writers · 100s to 1600s
Writers who say eating is for health and strength, and that pleasure should not set the amount.
But the Instructor enjoins us to eat that we may live. For neither is food our business, nor is pleasure our aim; but both are on account of our life here, which the Word is training up to immortality. Wherefore also there is discrimination to be employed in reference to food. And it is to be simple, truly plain, suiting precisely simple and artless children—as ministering to life, not to luxury.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
For pleasure is neither a function, nor a state, nor any part of us; but has been introduced into life as an auxiliary, as they say salt was to season food. But when it casts off restraint and rules the house, it generates first concupiscence, which is an irrational propension and impulse towards that which gratifies it; and it induced Epicurus to lay down pleasure as the aim of the philosopher. Accordingly he deifies a sound condition of body, and the certain hope respecting it. For what else is luxury than the voluptuous gluttony and the superfluous abundance of those who are abandoned to self-indulgence?
Clement of Alexandria, Clement of Alexandria, The Stromata, or Miscellanies 2.20 (Ante-Nicene Fathers, Vol. 2)
God has provided for His creature (man I mean) food and drink, for sustenance, not for pleasure; since the body derives no advantage from extravagance in viands. For, quite the contrary, those who use the most frugal fare are the strongest and the healthiest, and the noblest; as domestics are healthier and stronger than their masters, and husbandmen than the proprietors; and not only more robust, but wiser, as philosophers are wiser than rich men.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
The pleasures of eating and drinking, leading to boundless excess, inflict upon the body the doom of the most dreadful sufferings ; for over-indulgence is the parent of most of the painful diseases. To secure for the body a continuous tranquillity, unstirred by the pains of surfeit, we must make up our minds to a more sparing regimen, and constitute the need of it on each occasion not the pleasure of it, as the measure and limit of our indulgence.
Gregory of Nyssa, Gregory of Nyssa, On Virginity 2.22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 5)
And this we shall do, if we shun excess and drunkenness and gluttony. For God gave meat and drink not for excess, but for nourishment.
John Chrysostom, John Chrysostom, Homilies on Second Corinthians 20 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)
Eating and drinking does not quench the longing for luxuries, but appeases hunger and thirst.
Jerome, Jerome, Against Jovinianus 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
Let those persons deem meat accordant with health who wish to gratify their lust, and who, sunk in filthy pleasure, are always at heat. What a Christian wants is health, but not superfluous strength.
Jerome, Jerome, Against Jovinianus 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
And whereas health is the reason of eating and drinking, there joineth itself as an hand-maid a perilous delight, which mostly tries to precede it, in order that I may do for her sake what I say I do, or desire to do, for health’s sake. Nor have both the same limit; for what is sufficient for health is too little for pleasure.
Augustine of Hippo, Augustine, The Confessions 10.31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
First then we must trample under foot gluttonous desires, and to this end the mind must be reduced not only by fasting, but also by vigils, by reading, and by frequent compunction of heart for those things in which perhaps it recollects that it has been deceived or overcome, sighing at one time with horror at sin, at another time inflamed with the desire of perfection and saintliness: until it is fully occupied and possessed by such cares and meditations, and recognizes the participation of food to be not so much a concession to pleasure, as a burden laid upon it; and considers it to be rather a necessity for the body than anything desirable for the soul.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.14 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Bodily weakness is no hindrance to purity of heart, if only so much food is taken as the bodily weakness requires, and not what pleasure asks for. It is easier to find men who altogether abstain from the more fattening kinds of foods than men who make a moderate use of what is allowed to our necessities; and men who deny themselves everything out of love of continence than men who taking food on the plea of weakness preserve the due measure of what is sufficient. For bodily weakness has its glory of self-restraint, where though food is permitted to the failing body, a man deprives himself of his refreshment. although he needs it, and only indulges in just so much food as the strict judgment of temperance decides to be sufficient for the necessities of life, and not what the longing appetite asks for.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.7 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Temperance consists of the actions of the soul principally: for it is a grace that chooses natural means in order to proper and natural, and holy ends; it is exercised about eating and drinking, because they are necessary; but therefore it permits the use of them only as they minister to lawful ends; it does not eat and drink for pleasure, but for need, and for refreshment, which is a part or a degree of need. I deny not that eating and drinking may be, and in healthful bodies always is, with pleasure; because there is in nature no greater pleasure than that all the appetites which God hath made should be satisfied: and a man may choose a morsel that is pleasant, the less pleasant being rejected as being less useful, less apt to nourish, or more agreeing with an infirm stomach, or when the day is festival, by order or by private joy.
Jeremy Taylor, Taylor, Holy Living 2.2.1
11 passages · 6 writers · 100s to 1800s
Writers who locate the sin in inordinate desire, knowing excess, or pleasure-led feasting.
Now lavish expense is adapted not for enjoyment alone, but also for social communication. Wherefore we must guard against those articles of food which persuade us to eat when we are not hungry, bewitching the appetite. For is there not within a temperate simplicity a wholesome variety of eatables?
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
Excess, which in all things is an evil, is very highly reprehensible in the matter of food. Gluttony, called ὀψοφαγία , is nothing but excess in the use of relishes ( ὄψον ); and λαιμαργία is insanity with respect to the gullet; and γαστριμαργία is excess with respect to food—insanity in reference to the belly, as the name implies; for μάργος is a madman.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
Suppose, what is quite possible, that there is one so frugal and sparing in his diet, that, instead of gratifying his appetite or his palate, he refrains from eating twice in one day, and at supper takes a little cabbage moistened and seasoned with lard, just enough to keep down hunger; and quenches his thirst, from regard to his health, with two or three draughts of pure wine; and this is his regular diet: whereas another of different habits never takes flesh or wine, but makes an agreeable repast at two o’clock on rare and foreign vegetables, varied with a number of courses, and well sprinkled with pepper, and sups in the same style towards night; and drinks honey-vinegar, mead, raisin-wine, and the juices of various fruits, no bad imitation of wine, and even surpassing it in sweetness; and drinks not for thirst but for pleasure; and makes this provision for himself daily, and feasts in this sumptuous style, not because he requires it, but only gratifying his taste;—which of these two do you regard as living most abstemiously in food and drink? You cannot surely be so blind as not to put the man of the little lard and wine above this glutton!
Augustine of Hippo, Augustine, On the Morals of the Manichæans 13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 4)
For the nature of gluttony is threefold: first, there is that which forces us to anticipate the proper hour for a meal, next that which delights in stuffing the stomach, and gorging all kinds of food; thirdly, that which takes pleasure in more refined and delicate feasting. And so against it a monk should observe a threefold watch: first, he should wait till the proper time for breaking the fast; secondly, he should not give way to gorging; thirdly, he should be contented with any of the commoner sorts of food.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.23 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
I answer that, Gluttony denotes, not any desire of eating and drinking, but an inordinate desire. Now desire is said to be inordinate through leaving the order of reason, wherein the good of moral virtue consists: and a thing is said to be a sin through being contrary to virtue. Wherefore it is evident that gluttony is a sin.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A1
It is the inordinate desire of food that defiles a man spiritually. Reply to Objection 2: As stated above, the vice of gluttony does not regard the substance of food, but in the desire thereof not being regulated by reason. Wherefore if a man exceed in quantity of food, not from desire of food, but through deeming it necessary to him, this pertains, not to gluttony, but to some kind of inexperience. It is a case of gluttony only when a man knowingly exceeds the measure in eating, from a desire for the pleasures of the palate.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A1
Therefore the vice of gluttony, being about pleasures of touch which stand foremost among other pleasures, is fittingly reckoned among the capital vices. Reply to Objection 1: It is true that food itself is directed to something as its end: but since that end, namely the sustaining of life, is most desirable and whereas life cannot be sustained without food, it follows that food too is most desirable: indeed, nearly all the toil of man's life is directed thereto, according to Eccles. 6:7, "All the labor of man is for his mouth." Yet gluttony seems to be about pleasures of food rather than about food itself; wherefore, as Augustine says (De Vera Relig. liii), "with such food as is good for the worthless body, men desire to be fed," wherein namely the pleasure consists, "rather than to be filled: since the whole end of that desire is this---not to thirst and not to hunger."
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A5
Now pleasures of the table are of a nature to withdraw man from the good of reason, both because they are so great, and because food is necessary to man who needs it for the maintenance of life, which he desires above all other things. Therefore abstinence is a special virtue.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q146.A2
I answer that, As stated above ( AA[1] ,2,3), gluttony consists properly in an immoderate pleasure in eating and drinking. Wherefore those vices are reckoned among the daughters of gluttony, which are the results of eating and drinking immoderately.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A6
Intemperance must be avoided in meat as well as drink. Be not a luxurious eater of flesh, not pleased with any thing but what is very nice and delicate, savoury dishes, and forced meat. Some take not only a pleasure, but a pride, in being curious about their diet, and, as they call it, eating well; as if that were the ornament of a gentleman, which is really the shame of a Christian, making a God of the belly.
Matthew Henry, Henry, Commentary on Proverbs 23.8 (Commentary on the Whole Bible, Vol. 3)
There is almost no sin that God speaks of in tones of more decided abhorrence than the sin of "gluttony."
Albert Barnes, Barnes, Notes on the Bible Daniel 1:21
8 passages · 6 writers · 100s to 1700s
Writers who allow eating and then set limits: luxury, enslavement, pride, and excess.
For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. “And if one of the unbelievers call us to a feast, and we determine to go” (for it is a good thing not to mix with the dissolute), the apostle bids us “eat what is set before us, asking no questions for conscience sake.”
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
For it were not seemly that we, after the fashion of the rich man’s son in the Gospel, should, as prodigals, abuse the Father’s gifts; but we should use them, without undue attachment to them, as having command over ourselves. For we are enjoined to reign and rule over meats, not to be slaves to them. … But totally irrational, futile, and not human is it for those that are of the earth, fattening themselves like cattle, to feed themselves up for death; looking downwards on the earth, and bending ever over tables; leading a life of gluttony; burying all the good of existence here in a life that by and by will end; courting voracity alone, in respect to which cooks are held in higher esteem than husbandmen.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
But from the fact that liberty of meats is granted to us, it does not of necessity follow that luxury is allowed us; nor because the Gospel has dealt with us very liberally, has it taken away continency. By this, I say, the belly is not provided for, but the form of meats was shown: it was made manifest what was right, not that we might go into the gulf of desire, but to give a reason for the law. But nothing has so restrained intemperance as the Gospel; nor has any one given such strict laws against gluttony as Christ, who is said to have pronounced even the poor blessed, and the hungering and thirsting happy, the rich miserable; to whom, obeying the government of their belly and their palate, the material of their lusts could never be wanting, so that their servitude could not cease; who think it an argument of their happiness to desire as much as they can, except that they are thus able to attain less than they desire.
Novatian, Novatian, On the Jewish Meats 6 (Ante-Nicene Fathers, Vol. 5)
For those things only are to be taken by which our soul may be made better; and although in the Gospel the use of meats is universally given to us, yet it is understood to be given to us only with the law of frugality and continence. For these things are even greatly becoming to the faithful,—to wit, those who are about to pray to God and to give Him thanks, not only by day, but by night also; which cannot be if the mind, stupefied by meat and wine, should not prevail to shake off heavy sleep and the load heaped upon the breast.
Novatian, Novatian, On the Jewish Meats 6 (Ante-Nicene Fathers, Vol. 5)
“You are at liberty to eat,” says he; “well then, remain in liberty, and take heed that you do not become a slave to this appetite: for he who uses it properly, he is master of it; but he that exceeds the proper measure is no longer its master but its slave, since gluttony reigns paramount within him.” … For thou hast not power even over thine own belly, so long as thou art dissolute, but it hath power over thee.”
John Chrysostom, John Chrysostom, Homilies on First Corinthians 18 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)
For by daily experience, beloved, it is proved that the mind’s edge is blunted by over-indulgence of the flesh, and the heart’s vigour is dulled by excess of food, so that the delights of eating are even opposed to the health of the body, unless reasonable moderation withstand the temptation and the consideration of future discomfort keep from the pleasure.
Leo the Great, Leo the Great, The Letters and Sermons of Leo the Great 5.9 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
In all cases be careful, that you be not brought under the power of such things which otherwise are lawful enough in the use. “All things are lawful for me; but I will not be brought under the power of any”, said St. Paul. And to be perpetually longing, and impatiently desirous of anything, so that a man cannot abstain from it, is to lose a man’s liberty, and to become a servant of meat and drink, or smoke.
Jeremy Taylor, Taylor, Holy Living 2.2.7
It is true, eating good meat and wearing good clothes are lawful; but it is true that they often become the food and fuel of pride and luxury, and so turn into sin to us. … The sin of this rich man was not so much his dress or his diet, but his providing only for himself.
Matthew Henry, Henry, Commentary on Luke 16.2 (Commentary on the Whole Bible, Vol. 5)
5 passages · 3 writers · 1500s to 1900s
Writers who direct eating to God's glory, to one's calling, and to the conscience of the weak.
31. Whether, therefore, ye eat, or drink Lest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute, that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must not live to eat ; but eat to live Provided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service.
John Calvin, Calvin, Commentary on Corinthians, Vol. 1 10.5 (Calvin's Commentaries, Vol. 39)
God allows us, indeed, to eat and drink, provided that we are not withdrawn from what is of the highest importance; that is, that every man attend to his own calling.
John Calvin, Calvin, Commentary on the Gospel of John, Vol. 1 4.5 (Calvin's Commentaries, Vol. 34)
Many, however strong, abstain because of the weak. … Many do not drink wine, and yet do not think themselves polluted by it, for they most humanely cause it to be given to the more sickly, and to those whose health requires it; and some who foolishly refuse, they fraternally admonish, lest by vain superstition they sooner become more weak than more holy.
John Calvin, Calvin, Institutes of the Christian Religion IV.13
‘Whether therefore ye eat or drink, do all to the glory of God.' A gracious person holds the golden bridle of temperance; he takes his meat as a medicine to heal the decays of nature, that he may be the fitter, by the strength he receives, for the service of God; he makes his food, not fuel for lust, but help to duty.
Thomas Watson, Watson, A Body of Divinity 2.1
Christian freedom, then, takes no account of former restrictions of either food or drink, except for the weak brother’s sake. “All things are clean” must be allowed to cover all things, whether of food or drink. The only restricting thought is of the “weak” brother who does not see this.There is, of course, to be temperance in the use of all things.
William R. Newell, Newell, Romans Verse-by-Verse 14
9 passages · 7 writers · 100s to 1700s
Writers who name gluttony or serving the belly as a fault.
For some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment. And on this account their bodies waste away. This intemperance in eating is thus injurious to you who have abundance and do not distribute among those who are needy.
Hermas, Hermas, The Pastor of Hermas 2.3 (Ante-Nicene Fathers, Vol. 2)
“Not that which goeth into your mouth defileth you, but that which cometh out.” The sinner hears this, and makes ready his palate for gluttony: the righteous hears it, and is guarded against the superstitious distinction in meats. Here then also out of the same cloud of Scripture, according to the several desert of each, upon the sinner the rain of snares, upon the righteous the rain of fruitfulness, is poured.
Augustine of Hippo, Augustine, Expositions on the Book of Psalms 11 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)
“Who for one morsel of meat sold his birthright,” who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes.
John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)
Give to the poor; invite Christ, so that even after the table is removed, you may still have this luxury to enjoy. … “We wrestle not against flesh and blood” ( Eph. vi. 12 ); and are you fattening yourself when about to wrestle? … Christ is pining through hunger, and are you frittering yourself away ( διασπᾅς ) with gluttony?
John Chrysostom, John Chrysostom, A Commentary on the Acts of the Apostles 27 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)
Wherefore, lest either gluttonous appetite throw the one sort off their guard, or the afflicted flesh trip up the other by elation, let the former hear this from the mouth of the Truth, And take heed to yourselves, lest at any time your hearts be overcharged in surfeiting and drunkenness and cares of this world ( Luke xxi. 34 ). … Let the latter hear, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man ( Matth. xv. 11 ). Let the former hear, Meat for the belly, and the belly far meats; but God shall destroy both it and them ( 1 Cor. vi. 13 ). And again, Not in rioting and drunkenness ( Rom. xiii. 13 ). And again, Meat commendeth us not to God ( 1 Cor. viii. 8 ).
Gregory the Great, Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 4.4.20 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
19. Take thine ease, eat, drink, enjoy thyself. When he exhorts himself to eat and drink, he no longer remembers that he is a man, but swells into pride by relying on his abundance. We daily perceive striking instances of this disdainful conduct in irreligious men, who hold up the mass of their riches, as if it were nothing less than a brazen rampart against death. When he says, Eat, my soul, and enjoy thyself, there is an emphatic meaning in this Hebrew idiom; for he addresses himself in such a manner as to imply, that he has all that is necessary for gratifying all his senses and all his desires.
John Calvin, Calvin, Harmony of the Evangelists, Vol. 2 1.25 (Calvin's Commentaries, Vol. 32)
It is enough to know that all who are addicted to gormandizing are here subjected by the Prophet to the reproach of voluntarily becoming like brute beasts, when they do not direct their minds to God, who is the author of life.
John Calvin, Calvin, Commentary on Isaiah, Vol. 1 5.1 (Calvin's Commentaries, Vol. 13)
The holiness of God is injured when men will study arguments from the holy word of God to color and shelter their crimes. When men will seek for a shelter for their lies, in that of the midwives to preserve the children, or in that of Rahab to save the spies, as if, because God rewarded their fidelity, he countenanced their sin. How often is Scripture wrested to be a plea for unbecoming practices, that God, in his word, may be imagined a patron for their iniquity? It is not unknown that some have maintained their quaffing and carousing (from Eccles. viii. 11), “That a man hath no better thing under the sun than to eat, drink, and be merry:” and their gluttony (from Matt. v. 11), “That which goes into the belly defiles not a man.”
Stephen Charnock, Charnock, The Existence and Attributes of God 11
Is it no harm for people to make gods of their bellies, and to give all to these, instead of abounding in acts of charity and piety? Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging the appetites of their bodies? Surely that which brought flames upon Sodom, and would bring these miseries for which rich men are here called to weep and howl, must be a heinous evil! Pride, and idleness, and fullness of bread, mean the same thing with living in pleasure, and being wanton, and nourishing the heart as in a day of slaughter.
Matthew Henry, Henry, Commentary on James 5.1 (Commentary on the Whole Bible, Vol. 6)
4 passages · 3 writers · 1100s to 1500s
Writers who count pleasure in food among fleshly pleasures to be curbed.
Where there is delicate variety of food, where the richness and splendour of the service of the table delights equally the eyes and the stomach, the food of heaven is wanting to the soul.
Bernard of Clairvaux, Bernard of Clairvaux, Some Letters of Saint Bernard 46
Now every sin consists in the desire for some mutable good, for which man has an inordinate desire, and the possession of which gives him inordinate pleasure. … The other pleasure is bodily or natural, and is realized in bodily touch, and this can also be called carnal pleasure. Accordingly, those sins which consist in spiritual pleasure, are called spiritual sins; while those which consist in carnal pleasure, are called carnal sins, e.g. gluttony, which consists in the pleasures of the table; and lust, which consists in sexual pleasures.
Thomas Aquinas, Aquinas, Summa Theologica I-II.Q72.A2
Now some pleasures are carnal and some spiritual. Carnal pleasures are those which are consummated in the carnal senses---for instance, the pleasures of the table and sexual pleasures: while spiritual pleasures are those which are consummated in the mere apprehension of the soul. Accordingly, sins of the flesh are those which are consummated in carnal pleasures, while spiritual sins are consummated in pleasures of the spirit without pleasure of the flesh.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q118.A6
Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food. Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.
Ignatius of Loyola, Ignatius of Loyola, The Spiritual Exercises 3.3
3 passages · 3 writers · 200s to 1900s
Writers who say God is not worshipped by meats, and writers who answer the charge that Christ was a glutton.
The apostle cries out: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy.” … God is not worshipped by the belly nor by meats, which the Lord says will perish, and are “purged” by natural law in the draught. For he who worships the Lord by meats, is merely as one who has his belly for his Lord. The meat, I say, true, and holy, and pure, is a true faith, an unspotted conscience, and an innocent soul.
Novatian, Novatian, On the Jewish Meats 5 (Ante-Nicene Fathers, Vol. 5)
For it was not for the dainties of the Pharisees that our Lord hungered, but for the tears of the sinful woman He was an hungered. For when He was satisfied and refreshed by the tears for which He hungered, He turned and rebuked him who had bidden Him to the food that passes away, that He might show that it was not for the sake of food for the body that He had become a guest, but for the sake of help to the soul. For it was not for the sake of pleasure that our Lord mingled with gluttonous men and winebibbers, as the Pharisee supposed; but that in their food as mortals He might mingle for them His teaching as the medicine of life. … He saw the publicans and harlots rushing into prodigality and drunkenness; and He hastened to spread His nets amongst their places of assembly, that He might capture them from food that fattens bodies, to fasting that fattens souls.
Ephrem the Syrian, Ephrem the Syrian, Ephraim Syrus: Three Homilies 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
I ask you to note, first, the enemies’ attestation to Christ’s genial participation in the joys and necessities of common life. ‘The Son of man came eating and drinking.’ There is nothing that calumny, if it be malignant enough, cannot twist into an accusation; and out of glorious and significant facts, full of lessons and containing strong buttresses of the central truth of the Gospel, these people made this charge, ‘a winebibber and gluttonous.’ The facts were facts; the inferences were slanders.
Alexander Maclaren, Maclaren, Luke 1.25 (Expositions of Holy Scripture, Vol. 9)
4 passages · 3 writers · 300s to 1700s
Writers who praise contentment with plain food and temperance at the table.
But not only is that temperance worthy of praise which moderates food, but also that which moderates lust.
Ambrose of Milan, Ambrose, Selections from the Letters of St. Ambrose 15 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
Mingle discourses, pious, or in some sense, profitable, and in all senses charitable and innocent, with thy meal, as occasion is ministered. 9. Let your drink so serve your meat as your meat doth your health; that it be apt to convey and digest it, and refresh the spirits; but let it never go beyond such a refreshment as may a little lighten the present load of a sad or troubled spirit, never to inconvenience, lightness, sottishness, vanity, or intemperance; and know that the loosing the bands of the tongue, and the very first dissolution of its duty, is one degree of the intemperance.
Jeremy Taylor, Taylor, Holy Living 2.2.7
If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Ps. lxxviii. 18 . The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may.
Matthew Henry, Henry, Commentary on Mark 6.4 (Commentary on the Whole Bible, Vol. 5)
Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Prov. xxx. 8 .
Matthew Henry, Henry, Commentary on First Timothy 6.2 (Commentary on the Whole Bible, Vol. 6)
3 passages · 3 writers · 200s to 1800s
Writers who say lawful food may be given up for a brother, for a higher life, or because lawful things can harm the soul.
“It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”
Origen of Alexandria, Origen, Origen Against Celsus 8.28 (Ante-Nicene Fathers, Vol. 4)
"If thy weak brother, purely by thy example and influence, without any satisfaction received concerning his Christian liberty, be drawn to act against his conscience and to walk contrary to the light he has, and so to contract guilt upon his soul, though the thing were lawful to thee, yet not being so to him (he having not yet thereto attained ), thou art to be blamed for giving the occasion." See this case explained, 1 Cor. viii. 9-11 . To the same purport ( v. 21 ) he recommends it to our care not to give offence to any one by the use of lawful things: It is good neither to eat flesh nor to drink wine; these are things lawful indeed and comfortable, but not necessary to the support of human life, and therefore we may, and must, deny ourselves in them, rather than give offence.
Matthew Henry, Henry, Commentary on Romans 14.1 (Commentary on the Whole Bible, Vol. 6)
The "cares of this life" are placed side by side with surfeiting and drunkenness. Excess in eating and drinking is not the only excess which injures the soul. There is an excessive anxiety about the innocent things of this life, which is just as ruinous to our spiritual prosperity, and just as poisonous to the inner man. Never, never let us forget that we may make spiritual shipwreck on lawful things, as really and truly as on open vices.
J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 21:34-38 (Expository Thoughts on the Gospels, Vol. 3)
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