{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-64","native_reference":{"book_number":530,"chapter_from":10,"chapter_to":10,"system":"MyBible module coordinates (mapping unverified)","verse_from":7,"verse_to":7},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Augustine of Hippo</b>: What is as similar to the play of children as the worshiping of idols?<br/><i>— QUESTIONS 61</i></p><p><b>Clement of Alexandria</b>: For the law is the training of refractory children. \"Having feasted to the full,\" accordingly, it is said, \"they rose up to play;\" senseless repletion with victuals being called fodder, not food. And when, having senselessly filled themselves, they senselessly played; on that account the law was given them, and terror ensued for the prevention of transgressions and for the promotion of right actions, securing attention, and so winning to obedience to the true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a \"schoolmaster to bring us to Christ.\"<br/><i>— The Instructor Book 1</i></p><p><b>John Chrysostom</b>: \"Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'\"</p><p>Do you hear how he even calls them \"idolaters?\" here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, \"to the intent that we should not lust after evil things,\" and having added, nor \"be idolaters,\" he names the cause of such transgression; and this was gluttony. \"For the people sat down,\" saith he, \"to eat and to drink,\" and he adds the end thereof, \"they rose up to play.\" \"For even as they,\" saith he, \"from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other.\" Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.<br/><i>— Homily on 1 Corinthians 23</i></p><p><b>Tertullian</b>: Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.<br/><i>— On Idolatry</i></p><p><b>Tertullian</b>: And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, \"These are the gods who brought us from the land of Egypt.\" For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.<br/><i>— An Answer to the Jews</i></p><p><b>Tertullian</b>: Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not? But if not the same, how vainly does he propose to me terrors which I shall not have to endure! From whom, again, shall I have to endure them? If from the Creator, What evils does it appertain to Him to inflict? And how will it happen that, jealous God as He is, He shall punish the man who offends His rival, instead of rather encouraging him.<br/><i>— Against Marcion Book V</i></p><p><b>Tertullian</b>: Nature herself will plainly tell with what qualities she is ever wont to find us endowed when she sets us, before taking food and drink, with our saliva still in a virgin state, to the transaction of matters, by the sense especially whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. \"The people did eat and drink, and they arose to play.\" Understand the modest language of Holy Scripture: \"play,\" unless it had been immodest, it would not have reprehended.<br/><i>— On Fasting</i></p>","source_html_sha256":"c947b92fde81dd16d3c43c24f213bcded17134d17fe2b2735595e3427fb7aceb","source_module":"ECF","source_row_id":64,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"e09acc117746320d428055b5a0ed7209524f0d6320b3b15e7c8c9ceb71995aa1","translator":null,"work":null}