The next sin I want to discuss is that of gluttony. Gluttony is a sin which pertains to the appetitive aspect of the soul like lust. Being mortal we all need food to survive. Without food we would die. Gluttony is overeating. The glutton does with food what the alcoholic does with beer and wine.
In our modern American culture, gluttony is not viewed as being quite the same thing as alcoholism. Nevertheless, in order to look more attractive to others, there is a tendency in our culture to encourage obese people to lose weight. There are various campaigns against obesity, just as there are campaigns against alcoholism.
Sometimes, people who become conscious about their weight lose so much weight that they develop another eating disorder, anorexia. They do not eat enough. Eating disorders like these may result in death. Obesity can result in death, too. Obese people may develop high blood pressure, diabetes, and heart conditions. In Sirach (also called Eccesiasticus), it says:
Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea and colic are with the glutton. (Sirach 31:20, RSV)
It is important that we eat neither too much, nor too less to maintain good health.
Eating too much is a sin according to Biblical standards of morality. St. Paul talked about those whose "god is their belly" (Phil. 3:19) and those who serve their own bellies instead of our Lord Jesus Christ. (Rom. 16:18) This sin of gluttony may fuel other sins such as anger and lust. Gluttons may become angry with others more frequently. They might also have a more difficult time controlling their sexual desires since this sin affects the appetitive aspect of the soul.
The practice of fasting is essential to learn to conquer the sin of gluttony as well as other sins. St. Jerome taught that fasting is a tool for preventing the commission of sexual sins.
You will tell me, perhaps, that, high-born as you are, reared in luxury and used to lie softly, you cannot do without wine and dainties, and would find a stricter rule of life unendurable. If so, I can only say: “Live, then, by your own rule, since God’s rule is too hard for you.” Not that the Creator and Lord of all takes pleasure in a rumbling and empty stomach, or in fevered lungs; but that these are indispensable as means to the preservation of chastity. Job was dear to God, perfect and upright before Him (Job 2:3); yet hear what he says of the devil: “His strength is in the loins, and his force is in the navel.” (Job 40:16)
The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. (Letter XXII, section 11, by St. Jerome, 345-420 A.D., vol. 6, p. 26, Nicene and Post-Nicene Fathers, Second Series)
And yet after the Saviour had fasted forty days, it was through food that the old enemy laid a snare for Him, saying, “If thou be the Son of God, command that these stones be made bread.” (St. Matt. 4:3) Under the Law, in the seventh month after the blowing of trumpets and on the tenth day of the month, a fast was proclaimed for the whole Jewish people, and that soul was cut off from among his people which on that day preferred self-indulgence to self-denial. (Lev. 23:27-29) In Job it is written of behemoth that “his strength is in his loins, and his force is in the navel of his belly.” (Job 40:16) Our foe uses the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” (James 3:6, RSV margin) He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven” (Hosea 7:4, Vulgate); an oven which only God’s mercy and severe fasting can extinguish. (Letter CXXX, section 10, by St. Jerome, 345-420 A.D., vol. 6, pp. 266-267, Nicene and Post-Nicene Fathers, Second Series)
St. John of the Ladder called gluttony "the prince of the passions." He said that when one sits down to eat, he should think about death and the last judgment.
The fallen Lucifer is the prince of demons, and gluttony is the prince of the passions. So when you sit at a well-laden table, remember death and remember judgment, and even then you will manage to restrain yourself a little. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)
Like St. Jerome, St. John of the Ladder encouraged the use of fasting as a tool for overcoming lust.
To fast is to do violence to nature. It is to do away what whatever pleases the palate. Fasting ends lust, roots out bad thoughts, frees one from evil dreams. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)
Overeating leads to lust which, in turn, leads to other sexual sins, such as fornication and adultery. St. Maximos the Confessor called gluttony "the mother and nurse of unchastity."
I think that greed in this case means gluttony, because this is the mother and nurse of unchastity. ("First Century on Love," section 84, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 63)
Overeating also engenders the sin of pride. St. John of the Ladder said:
Begrudge the stomach and your heart will be humbled; please the stomach and your mind will turn proud. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 168)
The remembrance of death is one way to fight against the sin of gluttony. In Ecclesiasticus (also called Sirach), it says:
Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss. (Ecclesiasticus 7:36)
This verse of Scripture is often quoted by the Church Fathers and the spiritual Fathers of the Church in connection with the practice of remembering death, that is, living every day as if it might be the last day of your life. Jesus the Son of Sirach mentions the remembrance of death in other places in his book, too.
Remember that death will not be long in coming, and that the covenant of the grave is not shewed unto thee. (Ecclesiasticus 14:12)
Remember thy end, and let enmity cease; [remember] corruption and death, and abide in the commandments. (Ecclesiasticus 28:6)
No one, except some terminally ill individuals, actually knows the day of his death. Death often comes to people unexpectedly. Since gluttony is a sin that produces other sins, one should eat his meals in moderation remembering that any day could be the last day of his life. St. John of the Ladder wrote:
Gluttony says: "...The thought of death is my enemy always, but nothing can really wipe me out." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
Thinking of one's past sins is a tool for fighting against pride and also against gluttony.
Gluttony says: "...The thought of past failings is an obstacle to me, but hardly overcomes me." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
St. John of the Ladder says that praying to the Holy Spirit against the sin of gluttony is also an aid in conquering this sin.
Gluttony says: "...He who has received the Paraclete prays to Him against me; and the Paraclete, when entreated, does not allow me to act passionately. But those who have never tasted Him inevitably seek pleasure in my sweetness." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
St. Paul spoke of the Holy Spirit's assistance in "putting to death the deeds of the body."
For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. (Rom. 8:13, NKJV)
So, St. John of the Ladder is right in saying that we need the Holy Spirit's assistance to fight against gluttony.
Spiritual knowledge and obedience to God are also weapons against gluttony. St. Maximos the Confessor wrote:
The passion of gluttony kills all the divine offspring of the virtues. But that passion itself is killed through the spiritual knowledge acquired by the grace of faith and obedience to the divine commandments. ("Fifth Century on Various Texts," section 58, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 274)
We can obtain spiritual knowledge and wisdom through reading and studying the Bible and the Church Fathers. We can also obtain spiritual wisdom from obedience to God and through prayer.
And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (II Tim. 3:15)
If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. (Ecclesiasticus 1:26)
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (James 1:5,6)
Although we must seek to overcome the sin of gluttony by various means, we still need to be careful that we do not develop spiritual pride while doing so. Spiritual success, although desirable, is also a possible door to spiritual pride. St. Thalassios wrote:
In cutting out gluttony, beware lest you seek the esteem of others, making a display of the pallor of your face. ("Fourth Century," section 30, by St. Thalassios, The Philokalia, vol. 2, p. 327)
So, whenever we fast to root out the sin of gluttony, we must do so in a way that appears inconspicuous to others and practice humility. Remember your past sins and failings, remember the immense debt that you owed God, remember that there is always someone else in this world who is better than you, think of yourself as the chief of sinners, and esteem others to be better than yourself. Do these things while you fast and even after you have rooted out the sin of gluttony.
So, to sum up, gluttony leads to other sins. It leads to the sins of lust and sexual immorality. It leads to the sins of pride and anger. St. John of the Ladder called gluttony "the prince of the passions." It is important that we root out the sin of gluttony and learn to eat in moderation. Fasting, the remembrance of death, the remembrance of past failings, spiritual knowledge, obedience to God's commandments, and prayer to the Holy Spirit against this sin are weapons to be used to fight against gluttony. One must also be careful that one does not develop spiritual pride after gaining some measure of success in one's warfare against this sin. So, the continued practice of humility is essential in the ongoing struggle toward God-likeness.
Steve
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
The Philokalia, volumes 1 and 2, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, translated by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, Faber and Faber, London, UK, copyright 1979 The Eling Trust
The Ladder of Divine Ascent, by St. John Climacus, translated by Colm Luibheid and Norman Russell, Paulist Press, New York, copyright 1982 by the Missionary Society of St. Paul the Apostle
In our modern American culture, gluttony is not viewed as being quite the same thing as alcoholism. Nevertheless, in order to look more attractive to others, there is a tendency in our culture to encourage obese people to lose weight. There are various campaigns against obesity, just as there are campaigns against alcoholism.
Sometimes, people who become conscious about their weight lose so much weight that they develop another eating disorder, anorexia. They do not eat enough. Eating disorders like these may result in death. Obesity can result in death, too. Obese people may develop high blood pressure, diabetes, and heart conditions. In Sirach (also called Eccesiasticus), it says:
Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea and colic are with the glutton. (Sirach 31:20, RSV)
It is important that we eat neither too much, nor too less to maintain good health.
Eating too much is a sin according to Biblical standards of morality. St. Paul talked about those whose "god is their belly" (Phil. 3:19) and those who serve their own bellies instead of our Lord Jesus Christ. (Rom. 16:18) This sin of gluttony may fuel other sins such as anger and lust. Gluttons may become angry with others more frequently. They might also have a more difficult time controlling their sexual desires since this sin affects the appetitive aspect of the soul.
The practice of fasting is essential to learn to conquer the sin of gluttony as well as other sins. St. Jerome taught that fasting is a tool for preventing the commission of sexual sins.
You will tell me, perhaps, that, high-born as you are, reared in luxury and used to lie softly, you cannot do without wine and dainties, and would find a stricter rule of life unendurable. If so, I can only say: “Live, then, by your own rule, since God’s rule is too hard for you.” Not that the Creator and Lord of all takes pleasure in a rumbling and empty stomach, or in fevered lungs; but that these are indispensable as means to the preservation of chastity. Job was dear to God, perfect and upright before Him (Job 2:3); yet hear what he says of the devil: “His strength is in the loins, and his force is in the navel.” (Job 40:16)
The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. (Letter XXII, section 11, by St. Jerome, 345-420 A.D., vol. 6, p. 26, Nicene and Post-Nicene Fathers, Second Series)
And yet after the Saviour had fasted forty days, it was through food that the old enemy laid a snare for Him, saying, “If thou be the Son of God, command that these stones be made bread.” (St. Matt. 4:3) Under the Law, in the seventh month after the blowing of trumpets and on the tenth day of the month, a fast was proclaimed for the whole Jewish people, and that soul was cut off from among his people which on that day preferred self-indulgence to self-denial. (Lev. 23:27-29) In Job it is written of behemoth that “his strength is in his loins, and his force is in the navel of his belly.” (Job 40:16) Our foe uses the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” (James 3:6, RSV margin) He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven” (Hosea 7:4, Vulgate); an oven which only God’s mercy and severe fasting can extinguish. (Letter CXXX, section 10, by St. Jerome, 345-420 A.D., vol. 6, pp. 266-267, Nicene and Post-Nicene Fathers, Second Series)
St. John of the Ladder called gluttony "the prince of the passions." He said that when one sits down to eat, he should think about death and the last judgment.
The fallen Lucifer is the prince of demons, and gluttony is the prince of the passions. So when you sit at a well-laden table, remember death and remember judgment, and even then you will manage to restrain yourself a little. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)
Like St. Jerome, St. John of the Ladder encouraged the use of fasting as a tool for overcoming lust.
To fast is to do violence to nature. It is to do away what whatever pleases the palate. Fasting ends lust, roots out bad thoughts, frees one from evil dreams. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)
Overeating leads to lust which, in turn, leads to other sexual sins, such as fornication and adultery. St. Maximos the Confessor called gluttony "the mother and nurse of unchastity."
I think that greed in this case means gluttony, because this is the mother and nurse of unchastity. ("First Century on Love," section 84, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 63)
Overeating also engenders the sin of pride. St. John of the Ladder said:
Begrudge the stomach and your heart will be humbled; please the stomach and your mind will turn proud. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 168)
The remembrance of death is one way to fight against the sin of gluttony. In Ecclesiasticus (also called Sirach), it says:
Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss. (Ecclesiasticus 7:36)
This verse of Scripture is often quoted by the Church Fathers and the spiritual Fathers of the Church in connection with the practice of remembering death, that is, living every day as if it might be the last day of your life. Jesus the Son of Sirach mentions the remembrance of death in other places in his book, too.
Remember that death will not be long in coming, and that the covenant of the grave is not shewed unto thee. (Ecclesiasticus 14:12)
Remember thy end, and let enmity cease; [remember] corruption and death, and abide in the commandments. (Ecclesiasticus 28:6)
No one, except some terminally ill individuals, actually knows the day of his death. Death often comes to people unexpectedly. Since gluttony is a sin that produces other sins, one should eat his meals in moderation remembering that any day could be the last day of his life. St. John of the Ladder wrote:
Gluttony says: "...The thought of death is my enemy always, but nothing can really wipe me out." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
Thinking of one's past sins is a tool for fighting against pride and also against gluttony.
Gluttony says: "...The thought of past failings is an obstacle to me, but hardly overcomes me." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
St. John of the Ladder says that praying to the Holy Spirit against the sin of gluttony is also an aid in conquering this sin.
Gluttony says: "...He who has received the Paraclete prays to Him against me; and the Paraclete, when entreated, does not allow me to act passionately. But those who have never tasted Him inevitably seek pleasure in my sweetness." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)
St. Paul spoke of the Holy Spirit's assistance in "putting to death the deeds of the body."
For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. (Rom. 8:13, NKJV)
So, St. John of the Ladder is right in saying that we need the Holy Spirit's assistance to fight against gluttony.
Spiritual knowledge and obedience to God are also weapons against gluttony. St. Maximos the Confessor wrote:
The passion of gluttony kills all the divine offspring of the virtues. But that passion itself is killed through the spiritual knowledge acquired by the grace of faith and obedience to the divine commandments. ("Fifth Century on Various Texts," section 58, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 274)
We can obtain spiritual knowledge and wisdom through reading and studying the Bible and the Church Fathers. We can also obtain spiritual wisdom from obedience to God and through prayer.
And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (II Tim. 3:15)
If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. (Ecclesiasticus 1:26)
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (James 1:5,6)
Although we must seek to overcome the sin of gluttony by various means, we still need to be careful that we do not develop spiritual pride while doing so. Spiritual success, although desirable, is also a possible door to spiritual pride. St. Thalassios wrote:
In cutting out gluttony, beware lest you seek the esteem of others, making a display of the pallor of your face. ("Fourth Century," section 30, by St. Thalassios, The Philokalia, vol. 2, p. 327)
So, whenever we fast to root out the sin of gluttony, we must do so in a way that appears inconspicuous to others and practice humility. Remember your past sins and failings, remember the immense debt that you owed God, remember that there is always someone else in this world who is better than you, think of yourself as the chief of sinners, and esteem others to be better than yourself. Do these things while you fast and even after you have rooted out the sin of gluttony.
So, to sum up, gluttony leads to other sins. It leads to the sins of lust and sexual immorality. It leads to the sins of pride and anger. St. John of the Ladder called gluttony "the prince of the passions." It is important that we root out the sin of gluttony and learn to eat in moderation. Fasting, the remembrance of death, the remembrance of past failings, spiritual knowledge, obedience to God's commandments, and prayer to the Holy Spirit against this sin are weapons to be used to fight against gluttony. One must also be careful that one does not develop spiritual pride after gaining some measure of success in one's warfare against this sin. So, the continued practice of humility is essential in the ongoing struggle toward God-likeness.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
The Philokalia, volumes 1 and 2, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, translated by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, Faber and Faber, London, UK, copyright 1979 The Eling Trust
The Ladder of Divine Ascent, by St. John Climacus, translated by Colm Luibheid and Norman Russell, Paulist Press, New York, copyright 1982 by the Missionary Society of St. Paul the Apostle
