Answers from church history on today's questions
What Christian writers said, from about AD 107 to 1930.
205 passages · 47 writers · 15 centuries
Of the 205 passages, 115 state a position on gluttony and 90 mention it in passing, often in lists of vices. The writers who state a position call gluttony a sin when it is an excessive or disordered desire for food or drink, and Aquinas defines it as an inordinate desire, not any desire to eat. They differ on its weight. Aquinas holds that a single act of gluttony is not mortal by its kind, and Gregory the Great says it carries some guilt but does not bar a priest from celebrating Mass. Luther calls intemperance in eating and drinking a work of the flesh that keeps people from the kingdom of heaven, and Cassian ranks gluttony first of the eight principal faults. Writers from Tertullian to Leo the Great, Aquinas, and Calvin hold that food and drink are good gifts and place the fault in excess or motive, not in the food itself.
30 passages · 10 writers · 100s to 1700s
Writers define gluttony as inordinate desire for food or drink, describe its forms, and name it as a sin or vice.
In their greed and solicitude, the gluttons seem absolutely to sweep the world with a drag-net to gratify their luxurious tastes. … There is no limit to epicurism among men. … “Desire not,” says the Scripture, “rich men’s dainties;” for they belong to a false and base life.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
Some men, in truth, live that they may eat, as the irrational creatures, “whose life is their belly, and nothing else.” But the Instructor enjoins us to eat that we may live. … 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)
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)
Delicacies spent on pleasures become a dangerous shipwreck to men; for this voluptuous and ignoble life of the many is alien to true love for the beautiful and to refined pleasures. … And to the divine nature voluptuousness is a thing most alien; for this is for a man to be like sparrows in feeding, and swine and goats in lechery. For to regard pleasure as a good thing, is the sign of utter ignorance of what is excellent.
Clement of Alexandria, Clement of Alexandria, The Instructor 3.7 (Ante-Nicene Fathers, Vol. 2)
Besides, those dainty tastes, which trouble themselves about rich dishes, drive to practices of ill-repute, daintiness, gluttony, greed, voracity, insatiability. Appropriate designations of such people as so indulge are flies, weasels, flatterers, gladiators, and the monstrous tribes of parasites—the one class surrendering reason, the other friendship, and the other life, for the gratification of the belly; crawling on their bellies, beasts in human shape after the image of their father, the voracious beast. People first called the abandoned ἀσώτους , and so appear to me to indicate their end, understanding them as those who are ( ἀσώστους ) unsaved, excluding the σ . For those that are absorbed in pots, and exquisitely prepared niceties of condiments, are they not plainly abject, earth-born, leading an ephemeral kind of life, as if they were not to live [hereafter]?
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
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)
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)
I hear the voice of my God commanding, let not “your hearts be overcharged with surfeiting and drunkenness.” “Drunkenness,” it is far from me; Thou wilt have mercy, that it approach not near unto me. But “surfeiting” sometimes creepeth upon Thy servant; Thou wilt have mercy, that it may be far from me. … I heard another voice of Thine, “Go not after thy lusts, but refrain thyself from thine appetites.”
Augustine of Hippo, Augustine, The Confessions 10.31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
And oftentimes it is doubtful whether it be the necessary care of the body which still asks nourishment, or whether a sensual snare of desire offers its ministry. In this uncertainty does my unhappy soul rejoice, and therein prepares an excuse as a defence, glad that it doth not appear what may be Sufficient for the moderation of health, that so under the pretence of health it may conceal the business of pleasure.
Augustine of Hippo, Augustine, The Confessions 10.31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
We should then choose for our food, not only that which moderates the heat of burning lust, and avoids kindling it; but what is easily got ready, and what is recommended by its cheapness, and is suitable to the life of the brethren and their common use. 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)
And now, to speak about each kind of fault separately: of gluttony there are three sorts: (1) that which drives a monk to eat before the proper and stated times; (2) that which cares about filling the belly and gorging it with all kinds of food, and (3) that which is on the lookout for dainties and delicacies. And these three sorts give a monk no little trouble, unless he tries to free himself from all of them with the same care and scrupulousness. For just as one should never venture to break one’s fast before the right time so we must utterly avoid all greediness in eating, and the choice and dainty preparation of our food: for from these three causes different but extremely dangerous conditions of the soul arise.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 6.11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Others, however, are neither natural nor necessary, such as drunkenness, lust, and surfeiting to excess. For these contribute neither to the maintenance of our own lives nor to the succession of the race, but on the contrary, are rather even a hindrance. He therefore that would live a life acceptable to God must follow after those pleasures which are both natural and necessary: and must give a secondary place to those which are natural but not necessary, and enjoy them only in fitting season, and manner, and measure; while the others must be altogether renounced.
John of Damascus, John of Damascus, John of Damascus: Exposition of the Orthodox Faith 2.13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 9)
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
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
In another way drunkenness may result from inordinate concupiscence and use of wine: in this way it is accounted a sin, and is comprised under gluttony as a species under its genus. For gluttony is divided into "surfeiting [Douay:,'rioting'] and drunkenness," which are forbidden by the Apostle ( Rom. 13:13 ).
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q150.A1
Reply to Objection 1: To make use of what is needful for self-support is not the sin of gluttony; but if a man do anything inordinate out of the desire for such support, it can pertain to the sin of gluttony. Now it is inordinate for a man who has human assistance at his command to seek to obtain food miraculously for mere bodily support.
Thomas Aquinas, Aquinas, Summa Theologica III.Q41.A4
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
Avoid haste, eagerness, and gluttony in eating, for such greed proceedeth from inordinate love of its object. A greedy mouth and lust for meat have an intermixture of sin.
Thomas à Kempis, Thomas à Kempis, The Founders of the New Devotion 2.19
It is stated, that they did eat and were filled, not only to intimate that God brought to them a large supply of birds, with which their bellies might be stuffed to the full; but also, that it was ungovernable lust which led them to ask flesh, and not a solicitude for having provision on which to live. It has been said above, that manna had been given them in the greatest abundance, but here it is intended expressly to censure their gluttony, in which they gave manifest proof of their unbridled appetite.
John Calvin, Calvin, Commentary on the Psalms, Vol. 3 78.6 (Calvin's Commentaries, Vol. 10)
We may take this test as a true proof of our frugality and temperance, if we are able to satisfy the appetite when God compels us to endure poverty and want; nay, if we can spurn the delicacies which are at hand but tend to our destruction. For it would be very frivolous to subsist entirely on pulse and water; as greater intemperance sometimes displays itself in pulse than in the best and most dainty dishes. If any one in weak health desires pulse and other such food which is injurious, he will surely be condemned for intemperance.
John Calvin, Calvin, Commentary on Daniel, Vol. 1 1.12 (Calvin's Commentaries, Vol. 24)
But that we may avoid the sin of intemperance in meats and drinks, besides the former rules of measures, these counsels also may be useful.
Jeremy Taylor, Taylor, Holy Living 2.2.6
Remember, it had almost cost Jonathan his life, because he tasted a little honey before the sun went down, contrary to the king’s commandment; and although a great need which he had excused him from the sin of gluttony, yet it is inexcusable when thou eatest before the usual time, and thrustest thy hand into the dish unseasonably, out of greediness of the pleasure, and impatience of the delay.
Jeremy Taylor, Taylor, Holy Living 2.2.2
Whatsoever is set before you eat it, be it never so delicate; and be it plain and common, so it be wholesome, and fit for you, it must not be refused upon curiosity: for every degree of that is a degree of intemperance.
Jeremy Taylor, Taylor, Holy Living 2.2.2
But I desire that it be observed, that because intemperance in eating is not so soon perceived by others as immoderate drinking, and the outward visible effects of it are not either so notorious or so ridiculous, therefore gluttony is not of so great disreptuation amongst men as drunkenness; yet, according to its degree, it puts on the greatness of the sin before God, and is most strictly to be attended to, lest we be surprised by our security and want of diligence, and the intemperance is alike criminal in both, according as the affections are either to the meat or drink. Gluttony is more uncharitable to the body, and drunkenness to the soul, or the understanding part of man; and therefore in Scripture is more frequently forbidden and declaimed against than the other: and sobriety hath by use obtained to signify temperance in drinking.
Jeremy Taylor, Taylor, Holy Living 2.2.4
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.
Jeremy Taylor, Taylor, Holy Living 2.2.1
And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite.
Matthew Henry, Henry, Commentary on Leviticus 11.1 (Commentary on the Whole Bible, Vol. 1)
A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things ( 1 Cor. x. 6 ), though the quails, as God's gift, were good things, and were so spoken of, Ps. cv. 40 .
Matthew Henry, Henry, Commentary on Psalms 106.3 (Commentary on the Whole Bible, Vol. 3)
The more a luxurious appetite is humoured and indulged the more humour some and troublesome it grows, and the more hard to please; dainties will surfeit, but never satisfy. But especially they are upon this account deceitful meat, that, while they please the body, they prejudice the soul, they overcharge the heart, and unfit it for the service of God, nay, they take away the heart, and alienate the mind from spiritual delights, and spoil its relish of them. Why then should we covet that which will certainly cheat us?
Matthew Henry, Henry, Commentary on Proverbs 23.1 (Commentary on the Whole Bible, Vol. 3)
Note, We ought to observe what is our own iniquity, and, if we find ourselves addicted to flesh-pleasing, we must not only stand upon our guard against temptations from without, but subdue the corruption within. Nature is desirous of food, and we are taught to pray for it, but it is lust that is desirous of dainties, and we cannot in faith pray for them, for frequently they are not food convenient for mind, body, or estate.
Matthew Henry, Henry, Commentary on Proverbs 23.1 (Commentary on the Whole Bible, Vol. 3)
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 .
Matthew Henry, Henry, Commentary on Mark 6.4 (Commentary on the Whole Bible, Vol. 5)
15 passages · 5 writers · 100s to 1500s
Writers place gluttony among the capital vices and discuss when it is a lesser sin and when it is deadly.
Love of dainties and love of wine, though great vices, are not of such magnitude as fondness for finery. “A full table and repeated cups” are enough to satisfy greed.
Clement of Alexandria, Clement of Alexandria, The Instructor 3.2 (Ante-Nicene Fathers, Vol. 2)
And so very rarely does he inherit the kingdom of God. For what end, then, are such dainty dishes prepared, but to fill one belly? The filthiness of gluttony is proved by the sewers into which our bellies discharge the refuse of our food.
Clement of Alexandria, Clement of Alexandria, The Instructor 3.7 (Ante-Nicene Fathers, Vol. 2)
But we should notice the ways in which the Lord points out that the soul is weighed down: for He did not mention adultery, or fornication, or murder, or blasphemy, or rapine, which everybody knows to be deadly and damnable, but surfeiting and drunkenness, and the cares or anxieties of this world: which men of this world are so far from avoiding or considering damnable that actually some who (I am ashamed to say) call themselves monks entangle themselves in these very occupations as if they were harmless or useful. And though these three things, when literally given way to weigh down the soul, and separate it from God, and bear it down to things earthly, yet it is very easy to avoid them, especially for us who are separated by so great a distance from all converse with this world, and who do not on any occasion have anything to do with those visible cares and drunkenness and surfeiting.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 10.5 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
But when the appetite of gluttony in taking food is carried beyond measure, and consequently the receptacles of the humours are loaded, the mind has therefore some guilt, yet not to the extent of prohibition from receiving the sacred mystery, or celebrating the solemnities of mass, when perchance a festival day demands it, or necessity itself requires the mystery to be exhibited by reason of there being no other priest in the place.
Gregory the Great, Gregory the Great, Selected Epistles of Gregory the Great 7.30 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
On the other hand, one meal does not hinder the good of a man's whole life, wherefore the act of gluttony is not a mortal sin by reason of its genus. It would, however, be a mortal sin, if a man were knowingly to partake of a food which would alter the whole condition of his life, as was the case with Adam.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q154.A2
On the other hand, if the inordinate concupiscence in the vice of gluttony be found to affect only such things as are directed to the end, for instance when a man has too great a desire for the pleasures of the palate, yet would not for their sake do anything contrary to God's law, it is a venial sin. Reply to Objection 1: The vice of gluttony becomes a mortal sin by turning man away from his last end: and accordingly, by a kind of reduction, it is opposed to the precept of hallowing the sabbath, which commands us to rest in our last end.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A2
I answer that, As stated above (A[1]) , the vice of gluttony properly consists in inordinate concupiscence. … Accordingly, if the inordinate concupiscence in gluttony be found to turn man away from the last end, gluttony will be a mortal sin. This is the case when he adheres to the pleasure of gluttony as his end, for the sake of which he contemns God, being ready to disobey God's commandments, in order to obtain those pleasures.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A2
Reply to Objection 2: In so far as it turns man away from his last end, gluttony is opposed to the love of God, who is to be loved, as our last end, above all things: and only in this respect is gluttony a mortal sin. … For Gregory says (Pastor. iii, 19): "When the belly is distended by gluttony, the virtues of the soul are destroyed by lust."
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A2
On the contrary, The sins of the flesh, among which gluttony is reckoned, are less culpable according to Gregory (Moral. xxxiii). … From this point of view gluttony is not the greatest sin, for it is about matters connected with the nourishment of the body.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A3
Secondly, the gravity of a sin depends on the person who sins, and from this point of view the sin of gluttony is diminished rather than aggravated, both on account of the necessity of taking food, and on account of the difficulty of proper discretion and moderation in such matters. Thirdly, from the point of view of the result that follows, and in this way gluttony has a certain gravity, inasmuch as certain sins are occasioned thereby.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A3
Therefore the vice of gluttony, being about pleasures of touch which stand foremost among other pleasures, is fittingly reckoned among the capital vices. … 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
Reply to Objection 2: To take more meat or drink than is necessary belongs to the vice of gluttony, which is not always a mortal sin: but knowingly to take too much drink to the point of being drunk, is a mortal sin.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q150.A2
Nor is a cause necessarily more powerful, unless it be a direct cause: and gluttony is not the direct cause but the accidental cause, as it were, and the occasion of other vices. Reply to Objection 3: The glutton intends, not the harm to his body, but the pleasure of eating: and if injury results to his body, this is accidental. Hence this does not directly affect the gravity of gluttony, the guilt of which is nevertheless aggravated, if a man incur some bodily injury through taking too much food.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A3
Hence the first movement of gluttony denotes inordinateness in the sensitive appetite, and this is not without sin.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q148.A1
Paul does not say that eating and drinking are works of the flesh, but intemperance in eating and drinking, which is a common vice nowadays, is a work of the flesh. Those who are given to excess are to know that they are not spiritual but carnal. Sentence is pronounced upon them that they shall not inherit the kingdom of heaven.
Martin Luther, Luther, Commentary on Galatians 5:19
27 passages · 15 writers · 100s to 1800s
Writers describe what gluttony does to the mind, prayer, health, and chastity, and how it leads into other sins.
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)
And the apostle ceased not proclaiming, and saying to them: Men and women, boys and girls, young men and maidens, vigorous and aged, both bond and free, withhold yourselves from fornication, and covetousness, and the service of the belly; for under these three heads all wickedness comes. For fornication maims the mind, and darkens the eyes of the soul, and becomes a hindrance of the due regulation of the body, changing the whole man into feebleness, and throwing the whole body into disease. And insatiableness puts the soul into fear and shame, existing by what pertains to the body, and forcibly seizing what belongs to another;…and the service of the belly throws the soul into cares and troubles and griefs.
Anonymous (ANF), Anonymous, Apocrypha of the New Testament 33.2.1 (Ante-Nicene Fathers, Vol. 8)
But those who bend around inflammatory tables, nourishing their own diseases, are ruled by a most lickerish demon, whom I shall not blush to call the Belly-demon, and the worst and most abandoned of demons. He is therefore exactly like the one who is called the Ventriloquist-demon. It is far better to be happy than to have a demon dwelling with us.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
Pleasure has often produced in men harm and pain; and full feeding begets in the soul uneasiness, and forgetfulness, and foolishness. And they say that the bodies of children, when shooting up to their height, are made to grow right by deficiency in nourishment. For then the spirit, which pervades the body in order to its growth, is not checked by abundance of food obstructing the freedom of its course.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
No one who uses it will ever study to become temperate, burying as he does his mind in his belly, very like the fish called ass, which, Aristotle says, alone of all creatures has its heart in its stomach. This fish Epicharmus the comic poet calls “monster-paunch.” Such are the men who believe in their belly, “whose God is their belly, whose glory is in their shame, who mind earthly things.” To them the apostle predicted no good when he said, “whose end is destruction.”
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
But we who seek the heavenly bread must rule the belly, which is beneath heaven, and much more the things which are agreeable to it, which “God shall destroy,” says the apostle, justly execrating gluttonous desires. For “meats are for the belly,” for on them depends this truly carnal and destructive life; whence some, speaking with unbridled tongue, dare to apply the name agape , to pitiful suppers, redolent of savour and sauces.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
For the flesh, when luxuriously nurtured, wars against the soul, and rises in revolt against the spirit. And how should not intemperate eatings and drinkings also be contrary to God?
Dionysius of Alexandria, Dionysius of Alexandria, Exegetical Fragments of Dionysius 1.2 (Ante-Nicene Fathers, Vol. 6)
The luxurious man says not: Christ is my portion, for luxury comes and says: Thou art my portion, I made thee mine in that banquet, I caught thee in the net of that feast, I hold thee by the bond of thy gluttony. Dost thou not know that thy table was more valued by thee than thy life? I refute thee by thine own judgment, deny if thou canst, but thou canst not. And in fine thou hast reserved nothing for thy life, thou hast spent it all for thy table.
Ambrose of Milan, Ambrose, Selections from the Letters of St. Ambrose 15 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
Dost thou see, how great an evil luxury is? to some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common?
John Chrysostom, John Chrysostom, Homilies on Philippians 14 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, whilst he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: “Whose god is the belly, whose glory is in their shame.”
John Chrysostom, John Chrysostom, Homilies on Philippians 14 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah’s time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, “But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury.” Thus the Jews also per petrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy.
John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom 16 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
And who does not know that gluttony is the mother of avarice, and, as it were, fetters the heart and keeps it pressed down upon the earth? For the sake of a temporary gratification of the appetite, land and sea are ransacked, and we toil and sweat our lives through, that we may send down our throats honey-wine and costly food.
Jerome, Jerome, Against Jovinianus 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
For nothing is so destructive to the mind as a full belly, fermenting like a wine vat and giving forth its gases on all sides. What sort of fasting is it, or what refreshment is there after fasting, when we are blown out with yesterday’s dinner, and our stomach is made a factory for the closet? We wish to get credit for protracted abstinence, and all the while we devour so much that a day and a night can scarcely digest it. The proper name to give it is not fasting, but rather debauch and rank indigestion.
Jerome, Jerome, Against Jovinianus 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
But during the time that I am passing from the uneasiness of want to the calmness of satiety, even in the very passage doth that snare of concupiscence lie in wait for me. For the passage itself is pleasure, nor is there any other way of passing thither, whither necessity compels us to pass. 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)
The belly when filled with all kinds of food gives birth to seeds of wantonness, nor can the mind, when choked with the weight of food, keep the guidance and government of the thoughts. For not only is drunkenness with wine wont to intoxicate the mind, but excess of all kinds of food makes it weak and uncertain, and robs it of all its power of pure and clear contemplation. … And because through fulness of bread they were inflamed with uncontrollable lust of the flesh, they were burnt up by the judgment of God with fire and brimstone from heaven. But if excess of bread alone drove them to such a headlong downfall into sin through the vice of satiety, what shall we think of those who with a vigorous body dare to partake of meat and wine with unbounded licence, taking not just what their bodily frailty demands, but what the eager desire of the mind suggests.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.6 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
For from superfluity of gluttony fornication is sure to spring, and from fornication covetousness, from covetousness anger, from anger, dejection, and from dejection, accidie.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 6.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
What is the usual limit both of abstinence and of partaking food. But this is the usual limit of abstinence; viz., for everyone to allow himself food according to the requirements of his strength or bodily frame or age, in such quantity as is required for the support of the flesh, and not for the satisfactory feeling of repletion. For on both sides a man will suffer the greatest injury, if having no fixed rule at one time he pinches his stomach with meagre food and fasts, and at another stuffs it by over-eating himself; for as the mind which is enfeebled for lack of food loses vigour in praying, while it is worn out with excessive weakness of the flesh and forced to doze, so again when weighed down with over-eating it cannot pour forth to God pure and free prayers: nor will it succeed in preserving uninterruptedly the purity of its chastity, while even on those days on which it seems to chastise the flesh with severer abstinence, it feeds the fire of carnal desire with the fuel of the food that it has already taken.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 3.22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Thus the gluttonous are to be admonished, that in giving themselves to the enjoyment of dainties they pierce not themselves through with the sword of lechery; and that they perceive how great loquacity, how great levity of mind, lie in wait for them through eating; lest, while they softly serve the belly, they become cruelly bound in the nooses of vice. For by so much the further do we go back from our second parent as by immoderate indulgence, when the hand is stretched out for food, we renew the fall of our first parent.
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)
Again, that levity of conduct follows closely upon gluttony sacred authority testifies, when it says, The people sat down to eat and drink, and rose up to play ( Exod. xxxii. 6 ). For the most part also edacity leads us even to lechery, because, when the belly is distended by repletion, the stings of lust are excited.
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)
And if those who live sparingly and soberly are commanded not to injure their health by excessive parsimony, no slight punishment awaits the intemperate, who, by cramming their belly, waste their strength. Such persons need not only to be advised, but to be kept back from their fodder like brute beasts.
John Calvin, Calvin, Commentary on Timothy, Titus, and Philemon 1 Timothy 5.6 (Calvin's Commentaries, Vol. 43)
But, on the other hand, let us with no less care guard against the lusts of the flesh, which, if not kept in order, break through all bounds, and are, as I have said, advocated by those who, under pretence of liberty, allow themselves every sort of license. First one restraint is imposed when we hold that the object of creating all things was to teach us to know their author, and feel grateful for his indulgence. Where is the gratitude if you so gorge or stupify yourself with feasting and wine as to be unfit for offices of piety, or the duties of your calling?
John Calvin, Calvin, Institutes of the Christian Religion III.10
And Antipater, by his reproach of the old glutton Demades, well expressed the baseness of this sin, saying, that Demades, now old,Plutarch. de Cupid. Divit. and always a glutton, was like a spent sacrifice, nothing left of him but his belly and his tongue; all the man besides is gone.
Jeremy Taylor, Taylor, Holy Living 2.2.3
Faith, hope, and charity are the best weapons in the world to fight against intemperance. The faith of the Mahometans forbids them to drink wine, and they abstain religiously, as the sons of Rechab; and the faith of Christ forbids drunkenness to us, and therefore is infinitely more powerful to suppress this vice, when we remember that we are Christians, and to abstain from drunkenness and gluttony is part of the faith and discipling of Jesus, and that with these vices neither our love to God nor our hopes of heaven can possibly consist; and, therefore, when these enter the heart the others go out at the mouth; for this is the devil that is cast out by fasting and prayer, which are the proper actions of these graces.
Jeremy Taylor, Taylor, Holy Living 2.2.7
Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other to strip them of that which they have so abused, Hos. ii. 8, 9 .
Matthew Henry, Henry, Commentary on Genesis 14.1 (Commentary on the Whole Bible, Vol. 1)
What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them.
Matthew Henry, Henry, Commentary on Numbers 11.3 (Commentary on the Whole Bible, Vol. 1)
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
Why is belly-service referred to idolatry? Because belly-servers set sensual gratification above every thing, and therefore the Apostle Paul says that their god is their belly; or, in other words, that the belly is their idol.
Philaret of Moscow, Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 516–528
31 passages · 18 writers · 100s to 1900s
Writers set a measure for eating, tied to need and health, and describe the discipline used to keep to it.
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)
We must therefore reject different varieties, which engender various mischiefs, such as a depraved habit of body and disorders of the stomach, the taste being vitiated by an unhappy art—that of cookery, and the useless art of making pastry. For people dare to call by the name of food their dabbling in luxuries, which glides into mischievous pleasures.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
Now eating, considered merely by itself, is the sign of necessity; repletion, as we have said, of want. Whatever is beyond that, is the sign of superfluity. And what is superfluous, Scripture declares to be of the devil.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.11 (Ante-Nicene Fathers, Vol. 2)
It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustenance of the body.
Origen of Alexandria, Origen, Origen Against Celsus 8.30 (Ante-Nicene Fathers, Vol. 4)
From every kind of intemperance stand aloof, giving thyself neither to gluttony nor licentiousness, rising superior to all covetousness and usury.
Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 8 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)
Seeing then that we are in the enjoyment of so great grace, let us strive to exhibit a virtue of life worthy of it, and to make much account of almsgiving. 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)
For whereas men really eat to live, they think that they live to eat. These will every wise man condemn, and holy Scripture especially, all gluttons, drunkards, gormandizers, “whose god is their belly.”
Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
Placed, then, in the midst of these temptations, I strive daily against longing for food and drink. For it is not of such a nature as that I am able to resolve to cut it off once for all, and not touch it afterwards, as I was able to do with concubinage. The bridle of the throat, therefore, is to be held in the mean of slackness and tightness. And who, O Lord, is he who is not in some degree carried away beyond the bounds of necessity?
Augustine of Hippo, Augustine, The Confessions 10.31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
We do but forbid you to besot yourselves with drunkenness and gormandizing. The things we would retrench are but the very things which bring you disgrace; things which even here, on this side of hell-fire, you yourselves confess to be things to be shunned and hated.
John Chrysostom, John Chrysostom, A Commentary on the Acts of the Apostles 23 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)
Fasting, although severe, yet if unnecessary relaxation follows, is rendered useless, and presently leads to the vice of gluttony. A reasonable supply of food partaken of daily with moderation, is better than a severe and long fast at intervals.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.9 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
But now we have to deal with Gluttony, that is the desire of the palate, against which our first battle is. He then will never be able to check the motions of a burning lust, who cannot restrain the desires of the appetite.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony.
John Cassian, John Cassian, The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.17 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
When the Saviour would instruct His disciples about the Advent of God’s Kingdom and the end of the world’s times, and teach His whole Church, in the person of the Apostles, He said, “Take heed lest haply your hearts be overcharged with surfeiting and drunkenness, and care of this life .” And assuredly, dearly beloved, we acknowledge that this precept applies more especially to us, to whom undoubtedly the day denounced is near, even though hidden. For the advent of which it behoves every man to prepare himself, lest it find him given over to gluttony, or entangled in cares of this life. 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)
Differently to be admonished are the gluttonous and the abstinent. For superfluity of speech, levity of conduct, and lechery accompany the former; but the latter often the sin of impatience, and often that of pride. For were it not the case that immoderate loquacity carries away the gluttonous, that rich man who is said to have fared sumptuously every day would not burn more sorely than elsewhere in his tongue, saying, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame ( Luke xvi. 24 ).
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)
In thine eating avoid greed and gluttony; rather restrain thine appetite, that the blind and confused desires of nature may be enlightened by repentance and by a hunger to hear the reading.
Thomas à Kempis, Thomas à Kempis, The Founders of the New Devotion 4.5
Even heathens have said, that a few things suffice nature, but that the appetites of men are insatiable. Every one then who wishes to satisfy the desires of the flesh, must necessarily not only fall into, but be immerged in a vast and deep gulf. Paul, setting a bridle on our desires, reminds us, that the cause of all intemperance is, that no one is content with a moderate or lawful use of things: he has therefore laid down this rule, — that we are to provide for the wants of our flesh, but not to indulge its lusts.
John Calvin, Calvin, Commentary on Romans 13.5 (Calvin's Commentaries, Vol. 38)
To avoid disorder, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.
Ignatius of Loyola, Ignatius of Loyola, The Spiritual Exercises 3.3
All that is merely earthly must be treated as means to fulfil the end God sets before His creatures. Thus we eat in order to preserve life, moderately, voluntarily, and without seeking an undue, unworthy satisfaction therefrom.
Francis de Sales, Francis de Sales, Introduction to the Devout Life 3.39
Eat not too much: load neither thy stomach nor thy understanding. If thou sit at a bountiful table, be not greedy upon it, and say not there is much meat on it. … A very little is sufficient for a man well nurtured, and he fetcheth not his wind short upon his bed.
Jeremy Taylor, Taylor, Holy Living 2.2.2
A temperate man is modest: greediness is unmannerly and rude. And this is intimated in the advice of the son of Sirach. When thou sittest amongst many, reach not thy hand out first of all. Leave off first for manner’s sake, and be not insatiable lest thou offend.
Jeremy Taylor, Taylor, Holy Living 2.2.3
Let not intemperance be the prologue or the epilogue to your fast, lest the fast be so far from taking off anything of the sin, that it be an occasion to increase it; and, therefore, when the fast is done, be careful that no supervening act of gluttony or excessive drinking unhallow the religion of the past day; but eat temperately, according to the proportion of other meals, lest gluttony keep either of the gates to abstinence.
Jeremy Taylor, Taylor, Holy Living 4.6.2
Come not to table but when thy need invites thee; and, if thou beest in health, leave something of thy appetite unfilled, something of thy natural heat unemployed, that it may secure thy digestion and serve other needs of nature or the spirit.
Jeremy Taylor, Taylor, Holy Living 2.2.7
‘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
If God's law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Prov. xxiii. 2, 3 . Nature is content with little, grace with less, but lust with nothing.
Matthew Henry, Henry, Commentary on Leviticus 11.4 (Commentary on the Whole Bible, Vol. 1)
Eat as much as is sufficient, and no more. Enough is as good as a feast. 2. We are cautioned to take heed of excess. We must use all pleasures as we do honey, with a check upon our appetite, lest we take more than does us good and make ourselves sick with it.
Matthew Henry, Henry, Commentary on Proverbs 25.10 (Commentary on the Whole Bible, Vol. 3)
We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking.
Matthew Henry, Henry, Commentary on Romans 13.3 (Commentary on the Whole Bible, Vol. 6)
Let us keep our natural desires and appetites after the things of this world within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness; but it also extends to all other temporal things.
Matthew Henry, Henry, Commentary on First Thessalonians 5.2 (Commentary on the Whole Bible, Vol. 6)
Banquetings, by which is meant gluttony or excess in eating. … Excess of wine and immoderate feasting are forbidden as well as lust and idolatry.
Matthew Henry, Henry, Commentary on First Peter 4.1 (Commentary on the Whole Bible, Vol. 6)
What are we to think of those who on holy days allow themselves to indulge in indecent plays and shows, vulgar songs, and intemperance in meat and drink? Such people greatly desecrate holy days For if even works innocent and useful for this present life are unfit for holy days, much more such as these, which are unprofitable, carnal, and vicious.
Philaret of Moscow, Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 543–552
Avoid the dangers of gluttony.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Proverbs 23
Temperance is moderation in regard not only to the evil and swinish sin of drunkenness, which is so manifestly contrary to all Christian integrity and nobility of character, but in regard to the far more subtle temptation of another form of sensual indulgence—gluttony. The Christian Church needed to be warned of that, and if these people in Thessalonica needed the warning I am quite sure that we need it.
Alexander Maclaren, Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 2.3.6 (Expositions of Holy Scripture, Vol. 14)
8 passages · 7 writers · 100s to 1700s
Writers hold that food and drink are good gifts and place the fault in disordered desire, not in the food.
Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.” … But all are to be used with moderation, as being the gifts of God.
Ignatius of Antioch, Ignatius, The Epistles of Ignatius 1 (Ante-Nicene Fathers, Vol. 1)
We should not say, Let there be no belly, but let there be no gluttony; for the belly makes not the gluttony, but our negligence. We should not say, that it is because of eating and drinking that all these evils exist; for it is not because of this, but because of our carelessness and insatiableness.
John Chrysostom, John Chrysostom, The Homilies on the Statues to the People of Antioch 17 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
The more delicate foods, as they conduce to bodily health, so they need not destroy the purity of chastity, if they are taken in moderation. For whatever strength is gained by partaking of them is used up in the toil and waste of care.
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)
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)
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
Is it objected that intemperance in eating is defilement? The solution is easy. Christ speaks only of the proper and lawful use of those things which God has put in our power. 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)
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.
Matthew Henry, Henry, Commentary on Matthew 15.2 (Commentary on the Whole Bible, Vol. 5)
Note, There is a liberty wherewith Christ has made us free, in which we must stand fast. But surely he would never carry this liberty so far as to put himself into the power of any bodily appetite. Though all meats were supposed lawful, he would not become a glutton nor a drunkard.
Matthew Henry, Henry, Commentary on First Corinthians 6.3 (Commentary on the Whole Bible, Vol. 6)
4 passages · 3 writers · 1500s to 1700s
Writers treat drunkenness beside gluttony as a related excess and discuss the lawful use of wine.
Both were allowed freely to eat of all the richest foods; but God commanded them to be content with water, because abstinence in drinks very greatly conduces to frugality of living. For few are intemperate in eating, who do not also love wine; besides, an abundance of food generally satisfies the appetite, whilst there is no limit to drinking, where the love of wine prevails. Therefore, abstinence from wines was enjoined upon the priest, not only that they might beware of drunkenness, but that they might be temperate in eating, and not luxuriate in their abundance.
John Calvin, Calvin, Harmony of the Law, Vol. 2 2.4.10 (Calvin's Commentaries, Vol. 4)
Never urge any man to eat or drink beyond his own limits and his own desires. He that does otherwise is drunk with his brother’s surfeit,Nil interest, faveas sceleri, an illud facias.—Senec. and reels and falls with his intemperance; that is, the sin of drunkenness is upon both their scores, they both lie wallowing in the guilt.
Jeremy Taylor, Taylor, Holy Living 2.2.7
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
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)
7 passages · 6 writers · 300s to 1800s
Writers list gluttony among the vices, faults, or sins of the flesh and rank it against other sins.
Tell me, what do you gain? Drunkenness, gluttony, pleasures contrary to nature and various in kind, which are far worse torturers than the hardest masters.
John Chrysostom, John Chrysostom, Homilies on Philippians 11 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury.
John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom 77 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
But they sin much more then, that employ the Sunday and the feasts in sins, in lechery, in going to taverns in the service time, in gluttony and drinking drunk, and in other sins, outrages against God. For alas for sorrow I trow there is more sin committed on the Sunday and holy days and feasts than in the other work days.
Jacobus de Voragine, Voragine, The Golden Legend 25 (Vol. 1)
Temptation, however, or (as our Saxons in olden times used to call it) Bekoerunge , is of three kinds, namely, of the flesh, of the world, and of the devil. For in the flesh we dwell and carry the old Adam about our neck, who exerts himself and incites us daily to inchastity, laziness, gluttony and drunkenness, avarice and deception, to defraud our neighbor and to overcharge him, and, in short, to all manner of evil lusts which cleave to us by nature, and to which we are incited by the society, example and what we hear and see of other people, which often wound and inflame even an innocent heart.
Martin Luther, Luther, Luther's Large Catechism 24.7
Q. 139. What are the sins forbidden in the seventh commandment? A. The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.
Westminster Assembly, Westminster Assembly, Westminster Larger Catechism 139
A glutton and a drunkard - Under which two offenses others of a like or worse nature are comprehended.
John Wesley, Wesley, Notes on the Bible 32.21
It is disgraceful to be covetous, or proud, or a cheat, or a gambler, or a drunkard, or a glutton, or unclean. But it is no disgrace to be poor.
J.C. Ryle, Ryle, Expository Thoughts on Mark Mark 1:9-20 (Expository Thoughts on the Gospels, Vol. 2)
9 passages · 9 writers · 200s to 1900s
Writers call gluttony or surfeiting a sin, fault, or disgrace and warn against it.
But the sluggard and the idler become scoffers, and make the house decay; and misusing all things for the purposes of their own gluttony, like the ready slaves of money, for a small price they are content to do all that is base and abject.
Gregory Thaumaturgus, Gregory Thaumaturgus, Acknowledged Writings of Gregory Thaumaturgus 2.10 (Ante-Nicene Fathers, Vol. 6)
Since Adam brought into the world the sleep of death by sins, the Wakeful came down that He might awake us from the deep sleep of sin. … Wakeful likewise is the glutton, who hath eaten much and is restless; his watching is to him his torment, because he was impatient of stint.
Ephrem the Syrian, Ephrem the Syrian, Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
What took captive the first created? Pleasure, and eating, and the love of dominion. … What the Sodomites? Insolence, wantonness; and fullness of bread.
John Chrysostom, John Chrysostom, Homilies on First Thessalonians 3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
There are eight principal faults which attack mankind; viz., first gastrimargia, which means gluttony, secondly fornication, thirdly philargyria, i.e., avarice or the love of money, fourthly anger, fifthly dejection, sixthly acedia, i.e., listlessness or low spirits, seventhly cenodoxia, i.e., boasting or vain glory; and eighthly pride.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 6.2 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
But such is the malignity and ingratitude of men, that they count all God’s bounty for nothing, whilst they are brooding over their own importunate lusts. Many in their gluttony consume, and bring to naught whatever God bestows upon them: others, in their avarice, dry up the fountain of His liberality, which else would be inexhaustible.
John Calvin, Calvin, Harmony of the Law, Vol. 4 1.5 (Calvin's Commentaries, Vol. 6)
Pride and artificial gluttonies do but adulterate nature, making our diet healthless, our appetites impatient and unsatisfiable, and the taste mixed, fantastical, and meretricious. But that which we miscall poverty is indeed nature; and its proportions are the just measures of a man and the best instruments of content.
Jeremy Taylor, Taylor, Holy Living 2.6.2
The drunkard and the glutton hate to be reformed, though they are told they shall come to poverty, nay, though they are told they shall come to hell. Drunkenness is the cause of drowsiness; it stupefies men, and makes them inattentive to business, and then all goes to wreck and ruin: thus men that have lived creditably come to be clothed with rags.
Matthew Henry, Henry, Commentary on Proverbs 23.8 (Commentary on the Whole Bible, Vol. 3)
Let us take heed, then, that we estimate things according to their true relative worth; that we live, not for to-day, but for eternity; and that we suppress all greedy cravings. If we do not, we shall be ‘profane’ persons like Esau, ‘who for one morsel of meat sold his birthright.’
Alexander Maclaren, Maclaren, Genesis, Exodus, Leviticus and Numbers 1.1.32 (Expositions of Holy Scripture, Vol. 1)
Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταφρονειτε) of the church of God.
A.T. Robertson, Robertson, Word Pictures in the New Testament 8.11
6 passages · 6 writers · 300s to 1800s
Writers connect gluttony or fullness of bread to lust, to Sodom, to Esau, and to the fall.
For as by excess of food and by drunkenness even mature age is excited, so the wildness of youth is lessened by scanty feasts and by the running stream. … In like manner then the heat of the body is supported or lessened by food, it is excited by food and lessened by food. Luxury then is the mother of lust.
Ambrose of Milan, Ambrose, Selections from the Letters of St. Ambrose 15 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
Adam in desert, and Jesus in desert, but by the contrary. For after S. Gregory: Adam sinned by pride, by disobedience and by gluttony, for he coveted the highness of God. For the serpent said to them, ye shall be semblable to God, he brake the covenant of God, and desired and coveted the sweetness of the fruit by gluttony.
Jacobus de Voragine, Voragine, The Golden Legend 12 (Vol. 1)
Would you have indulged in the sins of Sodom — idleness, pride, fullness of bread — if you had stood by, and seen the flames which consumed it ascending up to heaven?
Richard Baxter, Baxter, The Reformed Pastor 3.3.4
Gluttony, here called fulness of bread. It was God's great mercy that they had plenty, but their great sin that they abused it, glutted themselves with it, ate to excess and drank to excess, and made that the gratification of their lusts which was given them to be the support of their lives.
Matthew Henry, Henry, Commentary on Ezekiel 16.5 (Commentary on the Whole Bible, Vol. 4)
Take heed, lest at any time your hearts be overloaded with gluttony and drunkenness - And was there need to warn the apostles themselves against such sins as these? Then surely there is reason to warn even strong Christians against the very grossest sins. Neither are we wise, if we think ourselves out of the reach of any sin: and so that day - Of judgment or of death, come upon you, even you that are not of this world-Unawares.
John Wesley, Wesley, Notes on the Bible 3.21
Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Hebrews 12
11 passages · 11 writers · 200s to 1900s
Writers apply Philippians 3:19 and related texts to those who serve their appetite.
While thou obeyest the belly, thou sayest that thou art innocent; and, as if courteously, makest thyself everywhere ready. … Thou believest that thou livest, whilst thou desirest to fill thy belly. … Thou regardest thy belly as if thou canst provide for it.
Commodian, Commodian, The Instructions of Commodianus 2.24 (Ante-Nicene Fathers, Vol. 4)
Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? do not they fear to disobey whatever it orders? do not they minister impossibilities to it? Are not they worse than slaves?
John Chrysostom, John Chrysostom, Homilies on Philippians 14 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
Where there is bread and water, and the like, nature is satisfied. Whatever more there may be does not go to meet the wants of life, but are ministers to vicious pleasure. 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)
To pass by all other differences, some men are zealous and diligent about divine things, and get themselves instructed in the exact teaching of the apostolic doctrines; while others, on the contrary, become slaves of the belly, and suppose that the enjoyment of base pleasures is happiness.
Theodoret of Cyrrhus, Theodoret, The Ecclesiastical History, Dialogues, and Letters of Theodoret 10.145 (Nicene and Post-Nicene Fathers, Series 2, Vol. 3)
Nebuzar-adan as is read in the xxv. chapter of the book of Kings that he burnt the house of God for he was prince of the cooks, and signifieth them that serve to gluttony and to luxury, and make of their belly their god. And after this that the apostle saith, that their belly is their god.
Jacobus de Voragine, Voragine, The Golden Legend 18 (Vol. 1)
On the contrary, That in which a man rests as in his last end, is master of his affections, since he takes therefrom his entire rule of life. Hence of gluttons it is written ( Phil. 3:19 ): "Whose god is their belly": viz. because they place their last end in the pleasures of the belly.
Thomas Aquinas, Aquinas, Summa Theologica I-II.Q1.A5
Esau’s belly was his god; but Little-Faith’s belly was not so. Esau’s want lay in his fleshy appetite; Little-Faith’s did not so. Besides, Esau could see no further than to the fulfilling of his lusts: For I am at the point to die, said he: and what good will this birthright do me?
John Bunyan, Bunyan, The Pilgrim's Progress 10
The Mammonist lives to his money, the Epicure lives to his belly; the design of a sinner's life is to gratify lust, but we glorify God when we live to God. We live to God when we live to his service, and lay ourselves out wholly for God.
Thomas Watson, Watson, A Body of Divinity 2.1
Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians. 19. Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose God is their belly - Whose supreme happiness lies in gratifying their sensual appetites.
John Wesley, Wesley, Notes on the Bible 11.3
whose god is their belly—(Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Philippians 3
The comic poet Eupolis uses the rare word Κοιλιοδαιμων for one who makes a god of his belly and Seneca speaks of one who abdomini servit. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame.
A.T. Robertson, Robertson, Word Pictures in the New Testament 12.3
10 passages · 10 writers · 300s to 1900s
Writers describe surfeiting as dulling the mind, weighing down prayer, and injuring the body.
Sharpen thy sickle, which thou hast blunted through gluttony—sharpen it by fasting. … By subduing thy body, and bringing it into subjection. For when the way grows narrow, the corpulence that comes of gluttony is a great hindrance.
John Chrysostom, John Chrysostom, The Homilies on the Statues to the People of Antioch 5 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
Wherefore we are well warned by the Lord’s command: “Take heed that your hearts be not weighed down by surfeiting and drunkenness and the cares of this world.” And therefore if we want our prayers to reach not only the sky, but what is beyond the sky, let us be careful to reduce our soul, purged from all earthly faults and purified from every stain, to its natural lightness, that so our prayer may rise to God unchecked by the weight of any sin.
John Cassian, John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 10.4 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
For the chief of the cooks is the belly, to which the cooks pay observance with great care, that it may itself be delectably filled with viands. But the walls of Jerusalem are the virtues of the soul, elevated to a longing for supernal peace. The chief of the cooks, therefore, throws down the walls of Jerusalem, because, when the belly is distended with gluttony, the virtues of the soul are destroyed through lechery.
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)
The cup of demons is pride, detraction, envy, debauch, and drunkenness, with which when your mind and body are saturated, Christ will find in you no place. … Christ will not deign to pour His wine, which is more sweet than honey and the honeycomb, into the soul of him whom He finds among his cups breathing forth the fumes of wine. 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
Reply to Objection 2: Excessive play pertains to senseless mirth, which Gregory (Moral. xxxi, 17) calls a daughter of gluttony. Wherefore it is written ( Ex. 32:6 ): "The people sat down to eat and drink, and they rose up to play."
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q168.A3
For as an indulgence in surfeiting and sleep renders the body unfit for its duties, so the vain cares and pleasures of the world inebriate the mind and render it drowsy.
John Calvin, Calvin, Commentary on the Catholic Epistles 1 Peter 4.2 (Calvin's Commentaries, Vol. 45)
Every sin that a man does is without the body; he that committeth fornication sinneth against his own body ( v. 18 ); every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, &c.
Matthew Henry, Henry, Commentary on First Corinthians 6.3 (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.
J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 21:34-38 (Expository Thoughts on the Gospels, Vol. 3)
surfeiting, and drunkenness—All animal excesses, quenching spirituality. cares of this life—(See on Mr 4:7; Mr 4:19).
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Luke 21
Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (εντος του σωματος) in the same sense as fornication.
A.T. Robertson, Robertson, Word Pictures in the New Testament 8.6
9 passages · 9 writers · 200s to 1800s
Writers connect gluttony to divine judgment, sickness, and ruin in this life and the next.
And I prophesy woes to that city the king of which is a youth, and its rulers gluttons. But I call the good land blessed, the king of which is the son of the free: there those who are entrusted with the power of ruling shall reap what is good in due season.
Gregory Thaumaturgus, Gregory Thaumaturgus, Acknowledged Writings of Gregory Thaumaturgus 2.10 (Ante-Nicene Fathers, Vol. 6)
There the body of the gluttons who used to live delicately shall be corrupted. They shall cease from their luxury and shall not remember it. There the worm shall consume their bodies, and they shall clothe themselves in darkness over their fair apparel.
Aphrahat, Aphrahat, Aphrahat: Select Demonstrations 10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
But if any one be in want by gluttony, drunkenness, or idleness, he does not deserve any assistance, or to be esteemed a member of the Church of God. … “For every drunkard and whoremonger shall come to poverty, and every drowsy person shall be clothed with tatters and rags .”
Anonymous (ANF), Anonymous, Constitutions of the Holy Apostles 3.2 (Ante-Nicene Fathers, Vol. 7)
The teeth that now are loosened in gluttonous eating shall be miserably clogged and choked. … The throat shall be clogged and the belly filled with worms, that have again and again been swollen by all manner of meats.
Anselm of Canterbury, Anselm, The Devotions of Saint Anselm 3.11
For a man will be more grievously punished in the things in which he has sinned. There the lazy will be driven with burning prongs, and gluttons tormented with unspeakable hunger and thirst; the wanton and lust-loving will be bathed in burning pitch and foul brimstone; the envious will howl in their grief like mad dogs.
Thomas à Kempis, Thomas à Kempis, The Imitation of Christ 1.24
The reason why the flesh was given was altogether different from that for which the manna was given. God, in giving the manna, performed the office of a father; but by the flesh, he satisfied their gluttonous desires, that their very greediness in devouring it might choke them.
John Calvin, Calvin, Commentary on the Psalms, Vol. 3 78.6 (Calvin's Commentaries, Vol. 10)
While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them ( v. 31 ), those that were most luxurious and most daring. See Num. xi. 33, 34 . They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Phil. iii. 19 .
Matthew Henry, Henry, Commentary on Psalms 78.2 (Commentary on the Whole Bible, Vol. 3)
Kibroth-hattaavah - Hebrew. the graves of lust, that is, of the men that lusted, as it here follows. And it notes that the plague did not seize upon all that eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.
John Wesley, Wesley, Notes on the Bible 31.11
The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God's wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation.
Albert Barnes, Barnes, Notes on the Bible Numbers 11:4
8 passages · 8 writers · 100s to 1900s
Writers use fasting, plain food, and set measures as defenses against gluttony.
And he who gives thanks does not occupy his time in pleasures. And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have in Christ. “For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts,” says he, “that I may not make my brother stumble.” I gain the man by a little self-restraint.
Clement of Alexandria, Clement of Alexandria, The Instructor 2.1 (Ante-Nicene Fathers, Vol. 2)
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)
My servants’ knife never touches blood. The most important viands, in which lies our abundance, are leaves of herbs with very coarse bread and sour wine, so that our senses are not dulled by gluttony, and do not indulge in excess.
Basil of Caesarea, Basil, The Letters 41 (Nicene and Post-Nicene Fathers, Series 2, Vol. 8)
If, however, the work hath been especially hard, it is left to the discretion and power of the Abbot to add something, if he think fit, barring above all things every excess, that a monk be not overtaken by indigestion. For nothing is so contrary to Christians as excess, as our Lord saith: "See that your hearts be not overcharged with surfeiting" (Lk 21:34).
Saint Benedict, Benedict, The Holy Rule of St. Benedict 40
It is, however, possible to sin and lose the merit of fasting, by partaking of too much drink: as also by eating immoderately at one meal.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q147.A6
Curb your appetite and you will more easily curb every inclination of the flesh. Never be completely unoccupied, but read or write or pray or meditate or do something for the common good. Bodily discipline, however, must be undertaken with discretion and is not to be practiced indiscriminately by everyone.
Thomas à Kempis, Thomas à Kempis, The Imitation of Christ 1.19
By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties.
Matthew Henry, Henry, Commentary on Exodus 16.2 (Commentary on the Whole Bible, Vol. 1)
There is the exaggerated care for physical strength and completeness amongst the young; there is the intemperance in eating and drinking, which is the curse and the shame of England.
Alexander Maclaren, Maclaren, Romans and Corinthians 1.26 (Expositions of Holy Scripture, Vol. 13)
10 passages · 9 writers · 100s to 1700s
Writers criticize lavish feasting, especially when the poor go hungry or the clergy take part.
To the indictment of your appetite pertains (the charge) that “double honour” is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them “double honour” as being both brethren and officers . Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups?
Tertullian, Tertullian, On Fasting 17 (Ante-Nicene Fathers, Vol. 4)
The brother oppressed with want, nearly languishing away, cries out at the splendidly fed, and with distended belly. What sayest thou of the Lord’s day? If he have not placed himself before, call forth a poor man from the crowd whom thou mayest take to thy dinner.
Commodian, Commodian, The Instructions of Commodianus 2.62 (Ante-Nicene Fathers, Vol. 4)
Do not let your deeds belie your words; lest when you speak in church someone may mentally reply “Why do you not practise what you profess? Here is a lover of dainties turned censor! his stomach is full and he reads us a homily on fasting. As well might a robber accuse others of covetousness.”
Jerome, Jerome, The Letters of St. Jerome 52 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? and what if he examined those in authority? Would he not find them eagerly bent upon gain? making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money?
John Chrysostom, John Chrysostom, Homilies on Ephesians 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
I know that there are many who drink to great excess over the dead, and who, in the feasts which they make for corpses, bury themselves over the buried, and give to their gluttony and drunkenness the name of religion.
Augustine of Hippo, Augustine, On the Morals of the Catholic Church 34 (Nicene and Post-Nicene Fathers, Series 1, Vol. 4)
And after that a little while, Mary Magdalene appeared in a vision to that lady, saying: Wherefore hast thou so much riches and sufferest the poor people our Lord to die for hunger and for cold? … Thou tyrant and member of thy father the devil, with that serpent thy wife, that will not say to thee my words, thou restest now enemy of the cross, which hast filled thy belly by gluttony, with divers manner of meats and sufferest to perish for hunger the holy saints of our Lord.
Jacobus de Voragine, Voragine, The Golden Legend 14 (Vol. 4)
I answer that, As stated above ( Q[136], A[1] ; Q[141], A[3] ) moral virtue maintains the good of reason against the onslaught of the passions: hence whenever we find a special motive why a passion departs from the good of reason, there is need of a special virtue. 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.
Thomas Aquinas, Aquinas, Summa Theologica II-II.Q146.A2
The Israelites indulged in gluttony and drunkenness, and the fertility of the soil undoubtedly gave occasion to their intemperance.
John Calvin, Calvin, Commentary on Isaiah, Vol. 2 28.1 (Calvin's Commentaries, Vol. 14)
Many will eat the fat and drink the sweet themselves, even to excess, that will never allow portions, nor scarcely crumbs, to the poor, who may read their own doom in the parable of the rich man, Luke xvi. 19 , &c. But such know not, or consider not, what God gave them their estates for.
Matthew Henry, Henry, Commentary on Nehemiah 8.2 (Commentary on the Whole Bible, Vol. 2)
Fulness of bread, as it was one of Jerusalem's mercies, so it had become one of her sins, Ezek. xvi. 49 . The plenty was abused to luxury and excess, which were therefore thus justly punished with famine.
Matthew Henry, Henry, Commentary on Ezekiel 4.2 (Commentary on the Whole Bible, Vol. 4)
4 passages · 4 writers · 100s to 1900s
Writers mention drunkenness and the use of wine in connection with gluttony.
Anyhow, wherever abstinence from wine is either exacted by God or vowed by man, there let there be understood likewise a restriction of food fore-furnishing a formal type to drink . For the quality of the drink is correspondent to that of the eating. It is not probable that a man should sacrifice to God half his appetite; temperate in waters, and intemperate in meats.
Tertullian, Tertullian, On Fasting 9 (Ante-Nicene Fathers, Vol. 4)
Sobriety is the bridle of the passions of desire, and temperance is the bit and curb of that bridle, a restraint put into a man’s mouth, a moderate use of meat and drink, so as may best consist with our health, and may not hinder but help the works of the soul by its necessary supporting us, and ministering cheerfulness and refreshment.
Jeremy Taylor, Taylor, Holy Living 2.2.1
In that night, when his heart was merry with wine, the besiegers broke into the city, aimed at the palace; there they found the king, and gave him his death's wound. … Note, Death comes as a snare upon those whose hearts are overcharged with surfeiting and drunkenness.
Matthew Henry, Henry, Commentary on Daniel 5.3 (Commentary on the Whole Bible, Vol. 4)
Other forms of self-restraint in regard to animal appetites are spoken of in the context, but here the two of drunkenness and gluttony are bracketed together. They are similarly coupled in Deuteronomy xxi. 20, in the formula of accusation which parents are to bring against a degenerate son. Allusion to that passage is probable here, especially as the other crime mentioned in it—namely, refusal to ‘hear’ parental reproof—is warned against in verse 22.
Alexander Maclaren, Maclaren, Second Kings from Chap. VIII, and Chronicles, Ezra, and Nehemiah, Esther, Job, Proverbs and Ecclesiastes 1.8.25 (Expositions of Holy Scripture, Vol. 3)
9 passages · 8 writers · 200s to 1900s
Writers state that eating and drinking are lawful and place the sin in excess or in the motive.
Meats and drinks are not on this account to be condemned, because, when served up with too exquisite a daintiness, they conduce to gluttony; nor is raiment to be blamed, because, when too costlily adorned, it becomes inflated with vanity and pride. So, on the same principle, the estate of matrimony is not to be refused, because, when enjoyed without moderation, it is fanned into a voluptuous flame. There is a great difference between a cause and a fault, between a state and its excess.
Tertullian, Tertullian, The Five Books Against Marcion 1.29 (Ante-Nicene Fathers, Vol. 3)
I know, too, that Esau was deceived by a longing for lentiles, and that David took blame to himself for desiring water, and that our King was tempted not by flesh but bread. And the people in the wilderness, therefore, also deserved reproof, not because they desired flesh, but because, in their desire for food, they murmured against the Lord.
Augustine of Hippo, Augustine, The Confessions 10.31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
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)
Yet certain foods can defile the soul accidentally; in so far as man partakes of them against obedience or a vow, or from excessive concupiscence; or through their being an incentive to lust, for which reason some refrain from wine and flesh-meat.
Thomas Aquinas, Aquinas, Summa Theologica I-II.Q102.A6
The first temptation, they said, was to gluttony; the second, to ambition; and the third, to covetousness. But it is absurd to suppose that it arises from the intemperance of gluttony, when a hungry person desires food to satisfy nature. What luxury will they fancy themselves to have discovered in the use of bread, that one who satisfies himself, as we say, with dry bread, must be reckoned an epicure?
John Calvin, Calvin, Harmony of the Evangelists, Vol. 1 5.31 (Calvin's Commentaries, Vol. 31)
But although the liberty of eating to their fill is granted, still it was not. allowable oil this pretext to gorge themselves. Besides, vineyards were enclosed with hedges and guarded; whence it appears that the grapes were not exposed to every glutton.
John Calvin, Calvin, Harmony of the Law, Vol. 3 1.4.3 (Calvin's Commentaries, Vol. 5)
The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast.
Matthew Henry, Henry, Commentary on Deuteronomy 14.2 (Commentary on the Whole Bible, Vol. 1)
There is no sin in wishing to eat; no sin in procuring food honestly that one may eat. But it rises even into an awful duty, when a man knows that to eat will restore the lost vision of the eternal; will, operating on the brain, and thence on the mind, render the man capable of hope as well as of faith, of gladness as well as of confidence, of praise as well as of patience.
George MacDonald, MacDonald, Unspoken Sermons 7 (Vol. 1)
One has heard the example of Christ invoked to justify unchristian laxity and excess. Therefore I wish to say that the liberty permitted to Christians in these matters is to be limited within the limits within which Christ’s was confined. The excessive use of innocent things is not justified by His example, nor is the use of things innocent in themselves, which are mixed up with harmful things.
Alexander Maclaren, Maclaren, Matthew IX to XVIII 1.14 (Expositions of Holy Scripture, Vol. 7)
7 passages · 7 writers · 100s to 1900s
Writers discuss charges of gluttony made against Christ, the clergy, opponents, and others.
How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord “ate and drank” promiscuously! But I think that He must have likewise “fasted” inasmuch as He has pronounced, not “the full,” but “the hungry and thirsty, blessed:” (He) who was wont to profess “food” to be, not that which His disciples had supposed, but “the thorough doing of the Father’s work;” teaching “to labour for the meat which is permanent unto life eternal;” in our ordinary prayer likewise commanding us to request “bread,” not the wealth of Attalus therewithal.
Tertullian, Tertullian, On Fasting 15 (Ante-Nicene Fathers, Vol. 4)
Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres? They are drunken, gluttonous, envious, slanderers of each other. There are such, but not such only.
Augustine of Hippo, Augustine, Expositions on the Book of Psalms 100 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)
To them that suffer under false accusation the greatest comfort is given by the words of Scripture. … But when he sees the Lord Christ Himself, Maker of the ages, Creator of all things, very God, and Son of the very God, called a gluttonous man and a wine bibber by the wicked Jews, it is not only consolation but rather great joy that is given him in that he is deemed worthy of sharing the sufferings of the Lord.
Theodoret of Cyrrhus, Theodoret, The Ecclesiastical History, Dialogues, and Letters of Theodoret 10.83 (Nicene and Post-Nicene Fathers, Series 2, Vol. 3)
We have no slight reasons for treating the Catechism so constantly [in sermons] and for both desiring and beseeching others to teach it, since we see to our sorrow that many pastors and preachers are very negligent in this, and slight both their office and this teaching; some from great and high art [giving their mind, as they imagine, to much higher matters], but others from sheer laziness and care for their paunches, assuming no other relation to this business than if they were pastors and preachers for their bellies’ sake, and had nothing to do but to [spend and] consume their emoluments as long as they live, as they have been accustomed to do under the Papacy. And although they have now everything that they are to preach and teach placed before them so abundantly, clearly, and easily, in so many [excellent and] helpful books, and the true Sermones per se loquentes, Dormi secure, Paratos et Thesauros , as they were called in former times; yet they are not so godly and honest as to buy these books, or even when they have them, to look at them or read them. Alas! they are altogether shameful gluttons and servants of their own bellies who ought to be more properly swineherds and dog-tenders than care-takers of souls and pastors.
Martin Luther, Luther, Luther's Large Catechism 1.1
How his body looked when it was thus stripped: I may tell all my bones, v. 17 . His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, John viii. 57 . His wrinkles now witnessed for him that he was far from being what was called, a gluttonous man and a wine-bibber.
Matthew Henry, Henry, Commentary on Psalms 22.2 (Commentary on the Whole Bible, Vol. 3)
The purest characters may expect the shaft of calumny and malice, and often in proportion to their purity, Mat 11:19. Even the Saviour of the world was accused of being intemperate and a glutton. If the only perfectly pure being that ever trod the earth was thus accused, let not his followers think that any strange thing has happened to them if they are falsely accused.
Albert Barnes, Barnes, Notes on the Bible Matthew 11:30
So we have two sets of names for wrong things, one of which we apply to our brethren’s sins, and the other to the same sins in ourselves. What I do is ‘prudence,’ what you do of the same sort is ‘covetousness’; what I do is ‘sowing my wild oats,’ what you do is ‘immorality’ and ‘dissipation’; what I do is ‘generous living,’ what you do is ‘drunkenness’ and ‘gluttony’; what I do is ‘righteous indignation,’ what you do is ‘passionate anger.’
Alexander Maclaren, Maclaren, Matthew IX to XVIII 2.28 (Expositions of Holy Scripture, Vol. 7)
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