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{"author":null,"backreferences":[{"context_html":"<p>We are not, then, to abstain wholly from various kinds of food, but\r\nonly are not to be taken up about them. We are to partake of what is\r\nset before us, as becomes a Christian, out of respect to him who has\r\ninvited us, by a harmless and moderate participation in the social\r\nmeeting; regarding the sumptuousness of what is put on the table as\r\na matter of indifference, despising the dainties, as after a little\r\ndestined to perish. “Let him who eateth, not despise him who eateth\r\nnot; and let him who eateth not, not judge him who eateth.”<a class=\"fnanchor pginternal\" href=\"#Footnote_440\" id=\"FNanchor_440\">[440]</a> And a\r\nlittle way on he explains the reason of the command, when he says, “He\r\nthat eateth, eateth to the Lord, and giveth God thanks; and he that\r\neateth not, to the Lord he eateth not, and giveth God thanks.”<a class=\"fnanchor pginternal\" href=\"#Footnote_441\" id=\"FNanchor_441\">[441]</a>\r\nSo that<span class=\"pagenum\" id=\"Page_193\">[193]</span> the right food is thanksgiving. And he who gives thanks does\r\nnot occupy his time in pleasures. And if we would persuade any of our\r\nfellow-guests to virtue, we are all the more on this account to abstain\r\nfrom those dainty dishes; and so exhibit ourselves as a bright pattern\r\nof virtue, such as we ourselves have in Christ. “For if any of such\r\nmeats make a brother to stumble, I shall not eat it as long as the\r\nworld lasts,” says he, “that I may not make my brother stumble.”<a class=\"fnanchor pginternal\" href=\"#Footnote_442\" id=\"FNanchor_442\">[442]</a>\r\nI gain the man by a little self-restraint. “Have we not power to eat\r\nand to drink?”<a class=\"fnanchor pginternal\" href=\"#Footnote_443\" id=\"FNanchor_443\">[443]</a> And “we know”—he says the truth—“that an idol\r\nis nothing in the world; but we have only one true God, of whom are\r\nall things, and one Lord Jesus. But,” he says, “through thy knowledge\r\nthy weak brother perishes, for whom Christ died; and they that wound\r\nthe conscience of the weak brethren sin against Christ.”<a class=\"fnanchor pginternal\" href=\"#Footnote_444\" id=\"FNanchor_444\">[444]</a> Thus\r\nthe apostle, in his solicitude for us, discriminates in the case of\r\nentertainments, saying, that “if any one called a brother be found\r\na fornicator, or an adulterer, or an idolater, with such an one not\r\nto eat;”<a class=\"fnanchor pginternal\" href=\"#Footnote_445\" id=\"FNanchor_445\">[445]</a> neither in discourse or food are we to join, looking\r\nwith suspicion on the pollution thence proceeding, as on the tables\r\nof the demons. “It is good, then, neither to eat flesh nor to drink\r\nwine,”<a class=\"fnanchor pginternal\" href=\"#Footnote_446\" id=\"FNanchor_446\">[446]</a> as both he and the Pythagoreans acknowledge. For this is\r\nrather characteristic of a beast; and the fumes arising from them being\r\ndense, darken the soul. If one partakes of them, he does not sin.\r\nOnly let him partake temperately, not dependent on them, nor gaping\r\nafter fine fare. For a voice will whisper to him, saying, “Destroy not\r\nthe work of God for the sake of food.”<a class=\"fnanchor pginternal\" href=\"#Footnote_447\" id=\"FNanchor_447\">[447]</a> For it is the mark of a\r\nsilly mind to be amazed and stupified at what is presented at vulgar\r\nbanquets, after the rich fare which is in the word; and much sillier to\r\nmake one’s eyes the slaves of the delicacies, so that one’s greed is,\r\nso to speak, carried round by the servants. And how foolish for people\r\nto raise themselves on the couches, all but pitching their faces into\r\nthe dishes, stretching out from the couch as from a nest, according\r\nto the common saying, “that they may<span class=\"pagenum\" id=\"Page_194\">[194]</span> catch the wandering steam by\r\nbreathing it in!” And how senseless, to besmear their hands with the\r\ncondiments, and to be constantly reaching to the sauce, cramming\r\nthemselves immoderately and shamelessly, not like people tasting, but\r\nravenously seizing! For you may see such people, liker swine or dogs\r\nfor gluttony than men, in such a hurry to feed themselves full, that\r\nboth jaws are stuffed out at once, the veins about the face raised, and\r\nbesides, the perspiration running all over, as they are tightened with\r\ntheir insatiable greed, and panting with their excess; the food pushed\r\nwith unsocial eagerness into their stomach, as if they were stowing\r\naway their victuals for provision for a journey, not for digestion.\r\nExcess, which in all things is an evil, is very highly reprehensible in\r\nthe matter of food. Gluttony, called ὀψοφαγία, is nothing but excess in\r\nthe use of relishes (ὄψον); and λαιμαργία is insanity with respect to\r\nthe gullet; and γαστριμαργία is excess with respect to food—insanity\r\nin reference to the belly, as the name implies; for μάργος is a\r\nmadman. The apostle, checking those that transgress in their conduct\r\nat entertainments, says: “For every one taketh beforehand in eating\r\nhis own supper; and one is hungry, and another drunken. Have ye not\r\nhouses to eat and to drink in? Or despise ye the church of God, and\r\nshame those who have not?”<a class=\"fnanchor pginternal\" href=\"#Footnote_448\" id=\"FNanchor_448\">[448]</a> And among those who have, they, who\r\neat shamelessly and are insatiable, shame themselves. And both act\r\nbadly; the one by paining those who have not, the other by exposing\r\ntheir own greed in the presence of those who have. Necessarily,\r\ntherefore, against those who have cast off shame and unsparingly abuse\r\nmeals, the insatiable to whom nothing is sufficient, the apostle, in\r\ncontinuation, again breaks forth in a voice of displeasure: “So that,\r\nmy brethren, when ye come together to eat, wait for one another. And if\r\nany one is hungry, let him eat at home, that ye come not together to\r\ncondemnation.”<a class=\"fnanchor pginternal\" href=\"#Footnote_449\" id=\"FNanchor_449\">[449]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","THE INSTRUCTOR.","BOOK II.","CHAPTER I. 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