{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/002/0020265.htm","path":"chr/ecf/002/0020265.htm","source_url":"https://sacred-texts.com/chr/ecf/002/0020265.htm","text":"Keeping, then, to our aim, and selecting the Scriptures which bear on the usefulness of training for life, we must now compendiously describe what the man who is called a Christian ought to be during the whole of his life. We must accordingly begin with ourselves, and how we ought to regulate ourselves. We have therefore, preserving a due regard to the symmetry of this work, to say how each of us ought to conduct himself in respect to his body, or rather how to regulate the body itself. For whenever any one, who has been brought away by the Word from external things, and from attention to the body itself to the mind, acquires a clear view of what happens according to nature in man, he will know that he is not to be earnestly occupied about external things, but about what is proper and peculiar to man\u2014to purge the eye of the soul, and to sanctify also his flesh. For he that is clean rid of those things which constitute him still dust, what else has he more serviceable than himself for walking in the way which leads to the comprehension of God.\nSome men, in truth, live that they may eat, as the irrational creatures, \u201cwhose life is their belly, and nothing else.\u201d But the Instructor enjoins us to eat that we may live. For neither is food our business, nor is pleasure our aim; but both are on account of our life here, which the Word is training up to immortality. Wherefore also there is discrimination to be employed in reference to food. And it is to be simple, truly plain, suiting precisely simple and artless children\u2014as ministering to life, not to luxury. And the life to which it conduces consists of two things\u2014health and strength; to which plainness of fare is most suitable, being conducive both to digestion and lightness of body, from which come growth, and health, and right strength, not strength that is wrong or dangerous and wretched, as is that of athletes produced by compulsory feeding.\nWe 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\u2014that 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. Antiphanes, the Delian physician, said that this variety of viands was the one cause of disease; there being people who dislike the truth, and through various absurd notions abjure moderation of diet, and put themselves to a world of trouble to procure dainties from beyond seas.\nFor my part, I am sorry for this disease, while they are not ashamed to sing the praises of their delicacies, giving themselves great trouble to get lampreys in the Straits of Sicily, the eels of the M\u00e6ander, and the kids found in Melos, and the mullets in Sciathus, and the mussels of Pelorus, the oysters of Abydos, not omitting the sprats found in Lipara, and the Mantinican turnip; and furthermore, the beetroot that grows among the Ascr\u00e6ans: they seek out the cockles of Methymna, the turbots of Attica, and the thrushes of Daphnis, and the reddish-brown dried figs, on account of which the ill-starred Persian marched into Greece with five hundred thousand men. Besides these, they purchase birds from Phasis, the Egyptian snipes, and the Median peafowl. Altering these by means of condiments, the gluttons gape for the sauces. \u201cWhatever earth and the depths of the sea, and the unmeasured space of the air produce,\u201d they cater for their gluttony. In their greed and solicitude, the gluttons seem absolutely to sweep the world with a drag-net to gratify their luxurious tastes. These gluttons, surrounded with the sound of hissing frying-pans, and wearing their whole life away at the pestle and mortar, cling to matter like fire. More than that, they emasculate plain food, namely bread, by straining off the nourishing part of the grain, so that p. 238 the necessary part of food becomes matter of reproach to luxury. There is no limit to epicurism among men. For it has driven them to sweetmeats, and honey-cakes, and sugar-plums; inventing a multitude of desserts, hunting after all manner of dishes. A man like this seems to me to be all jaw, and nothing else. \u201cDesire not,\u201d says the Scripture, \u201crich men\u2019s dainties;\u201d 1302 for they belong to a false and base life. They partake of luxurious dishes, which a little after go to the dunghill. 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 \u201cGod shall destroy,\u201d 1303 says the apostle, justly execrating gluttonous desires. For \u201cmeats are for the belly,\u201d 1304 for on them depends this truly carnal and destructive life; whence 1305 some, speaking with unbridled tongue, dare to apply the name agape, 1306 to pitiful suppers, redolent of savour and sauces. Dishonouring the good and saving work of the Word, the consecrated agape, with pots and pouring of sauce; and by drink and delicacies and smoke desecrating that name, they are deceived in their idea, having expected that the promise of God might be bought with suppers. Gatherings for the sake of mirth, and such entertainments as are called by ourselves, we name rightly suppers, dinners, and banquets, after the example of the Lord. But such entertainments the Lord has not called agap\u00e6. He says accordingly somewhere, \u201cWhen thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;\u201d 1307 and elsewhere, \u201cWhen thou makest a dinner or a supper;\u201d and again, \u201cBut when thou makest an entertainment, call the poor,\u201d 1308 for whose sake chiefly a supper ought to be made. And further, \u201cA certain man made a great supper, and called many.\u201d 1309 But I perceive whence the specious appellation of suppers flowed: \u201cfrom the gullets and furious love for suppers\u201d\u2014according to the comic poet. For, in truth, \u201cto many, many things are on account of the supper.\u201d For they have not yet learned that God has provided for His creature (man I mean) food and drink, for sustenance, not for pleasure; since the body derives no advantage from extravagance in viands. For, quite the contrary, those who use the most frugal fare are the strongest and the healthiest, and the noblest; as domestics are healthier and stronger than their masters, and husbandmen than the proprietors; and not only more robust, but wiser, as philosophers are wiser than rich men. For they have not buried the mind beneath food, nor deceived it with pleasures. But love (agape) is in truth celestial food, the banquet of reason. \u201cIt beareth all things, endureth all things, hopeth all things. Love never faileth.\u201d 1310 \u201cBlessed is he who shall eat bread in the kingdom of God.\u201d 1311 But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces. And do you imagine that I am thinking of a supper that is to be done away with? \u201cFor if,\u201d it is said, \u201cI bestow all my goods, and have not love, I am nothing.\u201d 1312 On this love alone depend the law and the Word; and if \u201cthou shalt love the Lord thy God and thy neighbour,\u201d this is the celestial festival in the heavens. But the earthly is called a supper, as has been shown from Scripture. For the supper is made for love, but the supper is not love (agape); only a proof of mutual and reciprocal kindly feeling. \u201cLet not, then, your good be evil spoken of; for the kingdom of God is not meat and drink,\u201d says the apostle, in order that the meal spoken of may not be conceived as ephemeral, \u201cbut righteousness, and peace, and joy in the Holy Ghost.\u201d 1313 He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church. Love, then, is something pure and worthy of God, and its work is communication. \u201cAnd the care of discipline is love,\u201d as Wisdom says; \u201cand love is the keeping of the law.\u201d 1314 And these joys have an inspiration of love from the public nutriment, which accustoms to everlasting dainties. Love (agape), then, is not a supper. But let the entertainment depend on love. For it is said, \u201cLet the children whom Thou hast loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Thy word which preserves those who believe on Thee.\u201d 1315 \u201cFor the righteous shall not live by bread.\u201d 1316 But let our diet be light and digestible, and suitable for keeping awake, unmixed with diverse varieties. Nor is this a point which is beyond the sphere of discipline. For love is a good nurse for communication; having as its rich provision sufficiency, which, presiding over diet measured in due quantity, and treating the body in a healthful way, distributes something from its resources to those near us. But the diet which exceeds sufficiency injures a man, deteriorates his spirit, and renders his body prone to disease. Besides, those dainty tastes, p. 239 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\u2014the 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 \u1f00\u03c3\u03ce\u03c4\u03bf\u03c5\u03c2, and so appear to me to indicate their end, understanding them as those who are (\u1f00\u03c3\u03ce\u03c3\u03c4\u03bf\u03c5\u03c2) unsaved, excluding the \u03c3. 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]? Those the Holy Spirit, by Isaiah, denounces as wretched, depriving them tacitly of the name of love (agape), since their feasting was not in accordance with the word. \u201cBut they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for to-morrow we die.\u201d And that He reckons such luxury to be sin, is shown by what He adds, \u201cAnd your sin shall not be forgiven you till you die,\u201d 1317 \u2014not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. \u201cTake no pleasure in abominable delicacies, says Wisdom. 1318 At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly\n \u201cSouls from Erebus of inanimate corpses.\u201d\u00a01319\n \n\u201cFor I would not that ye should have fellowship with demons,\u201d 1320 says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, \u201cwhose conscience, being weak, is defiled: for meat commendeth us not to God.\u201d 1321 \u201cFor it is not that which entereth in that defileth a man, but that which goeth out of his mouth.\u201d 1322 The natural use of food is then indifferent. \u201cFor neither if we eat are we the better,\u201d it is said, \u201cnor if we eat not are we the worse.\u201d 1323 But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. \u201cHave we not power to eat and to drink,\u201d says the apostle, \u201cand to lead about wives\u201d? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never \u201cbecome a stumbling-block to the weak.\u201d\nFor it were not seemly that we, after the fashion of the rich man\u2019s son in the Gospel, 1324 should, as prodigals, abuse the Father\u2019s gifts; but we should use them, without undue attachment to them, as having command over ourselves. For we are enjoined to reign and rule over meats, not to be slaves to them. It is an admirable thing, therefore, to raise our eyes aloft to what is true, to depend on that divine food above, and to satiate ourselves with the exhaustless contemplation of that which truly exists, and so taste of the only sure and pure delight. For such is the agape, which, the food that comes from Christ shows that we ought to partake of. But totally irrational, futile, and not human is it for those that are of the earth, fattening themselves like cattle, to feed themselves up for death; looking downwards on the earth, and bending ever over tables; leading a life of gluttony; burying all the good of existence here in a life that by and by will end; courting voracity alone, in respect to which cooks are held in higher esteem than husbandmen. For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. \u201cAnd if one of the unbelievers call us to a feast, and we determine to go\u201d (for it is a good thing not to mix with the dissolute), the apostle bids us \u201ceat what is set before us, asking no questions for conscience sake.\u201d 1325 Similarly he has enjoined to purchase \u201cwhat is sold in the shambles,\u201d without curious questioning. 1326\nWe are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. \u201cLet him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth.\u201d 1327 And a little way on he explains the reason of the command, when p. 240 he says, \u201cHe that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.\u201d 1328 So that the right food is thanksgiving. 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. \u201cFor if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts,\u201d says he, \u201cthat I may not make my brother stumble.\u201d 1329 I gain the man by a little self-restraint. \u201cHave we not power to eat and to drink?\u201d 1330 And \u201cwe know\u201d\u2014he says the truth\u2014\u201cthat an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But,\u201d he says, \u201cthrough thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ.\u201d 1331 Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that \u201cif any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;\u201d 1332 neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. \u201cIt is good, then, neither to eat flesh nor to drink wine,\u201d 1333 as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, \u201cDestroy not the work of God for the sake of food.\u201d 1334 For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one\u2019s eyes the slaves of the delicacies, so that one\u2019s greed is, so to speak, carried round by the servants. And how foolish for people to raise themselves on the couches, all but pitching their faces into the dishes, stretching out from the couch as from a nest, according to the common saying, \u201cthat they may catch the wandering steam by breathing it in!\u201d And how senseless, to besmear their hands with the condiments, and to be constantly reaching to the sauce, cramming themselves immoderately and shamelessly, not like people tasting, but ravenously seizing! For you may see such people, liker swine or dogs for gluttony than men, in such a hurry to feed themselves full, that both jaws are stuffed out at once, the veins about the face raised, and besides, the perspiration running all over, as they are tightened with their insatiable greed, and panting with their excess; the food pushed with unsocial eagerness into their stomach, as if they were stowing away their victuals for provision for a journey, not for digestion. Excess, which in all things is an evil, is very highly reprehensible in the matter of food. Gluttony, called \u1f40\u03c8\u03bf\u03c6\u03b1\u03b3\u03af\u03b1, is nothing but excess in the use of relishes (\u1f44\u03c8\u03bf\u03bd); and \u03bb\u03b1\u03b9\u03bc\u03b1\u03c1\u03b3\u03af\u03b1 is insanity with respect to the gullet; and \u03b3\u03b1\u03c3\u03c4\u03c1\u03b9\u03bc\u03b1\u03c1\u03b3\u03af\u03b1 is excess with respect to food\u2014insanity in reference to the belly, as the name implies; for \u03bc\u03ac\u03c1\u03b3\u03bf\u03c2 is a madman. The apostle, checking those that transgress in their conduct at entertainments, 1335 says: \u201cFor every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?\u201d 1336 And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: \u201cSo that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation.\u201d 1337\nFrom all slavish habits 1338 and excess we must abstain, and touch what is set before us in a decorous way; keeping the hand and couch and chin free of stains; preserving the grace of the countenance undisturbed, and committing no indecorum in the act of swallowing; but stretching out the hand at intervals in an orderly manner. We must guard against speaking anything while eating: for the voice becomes disagreeable and inarticulate when it is confined by full jaws; and the tongue, pressed by the food and impeded in its natural energy, gives forth a compressed utterance. Nor is it suitable to eat and to drink simultaneously. For it is the very extreme of intemperance to confound the times whose uses are discordant. And \u201cwhether ye eat or drink, do all to the glory of God,\u201d 1339 aiming after true frugality, which the Lord also seems to me to have hinted at when He blessed p. 241 the loaves and the cooked fishes with which He feasted the disciples, introducing a beautiful example of simple food. That fish then which, at the command of the Lord, Peter caught, points to digestible and God-given and moderate food. And by those who rise from the water to the bait of righteousness, He admonishes us to take away luxury and avarice, as the coin from the fish; in order that He might displace vainglory; and by giving the stater to the tax-gatherers, and \u201crendering to C\u00e6sar the things which are C\u00e6sar\u2019s,\u201d might preserve \u201cto God the things which are God\u2019s.\u201d 1340 The stater is capable of other explanations not unknown to us, but the present is not a suitable occasion for their treatment. Let the mention we make for our present purpose suffice, as it is not unsuitable to the flowers of the Word; and we have often done this, drawing to the urgent point of the question the most beneficial fountain, in order to water those who have been planted by the Word. \u201cFor if it is lawful for me to partake of all things, yet all things are not expedient.\u201d 1341 For those that do all that is lawful, quickly fall into doing what is unlawful. And just as righteousness is not attained by avarice, nor temperance by excess; so neither is the regimen of a Christian formed by indulgence; for the table of truth is far from lascivious dainties. For though it was chiefly for men\u2019s sake that all things were made, yet it is not good to use all things, nor at all times. For the occasion, and the time, and the mode, and the intention, materially turn the balance with reference to what is useful, in the view of one who is rightly instructed; and this is suitable, and has influence in putting a stop to a life of gluttony, which wealth is prone to choose, not that wealth which sees clearly, but that abundance which makes a man blind with reference to gluttony. No one is poor as regards necessaries, and a man is never overlooked. For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though \u201cthey take no thought for their food.\u201d 1342 And we are better than they, being their lords, and more closely allied to God, as being wiser; and we were made, not that we might eat and drink, but that we might devote ourselves to the knowledge of God. \u201cFor the just man who eats is satisfied in his soul, but the belly of the wicked shall want,\u201d 1343 filled with the appetites of insatiable gluttony. 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? Bulbs, 1344 olives, certain herbs, milk, cheese, fruits, all kinds of cooked food without sauces; and if flesh is wanted, let roast rather than boiled be set down. Have you anything to eat here? said the Lord 1345 to the disciples after the resurrection; and they, as taught by Him to practice frugality, \u201cgave Him a piece of broiled fish;\u201d and having eaten before them, says Luke, He spoke to them what He spoke. And in addition to these, it is not to be overlooked that those who feed according to the Word are not debarred from dainties in the shape of honey-combs. For of articles of food, those are the most suitable which are fit for immediate use without fire, since they are readiest; and second to these are those which are simplest, as we said before. 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 1346 than to have a demon dwelling with us. And happiness is found in the practice of virtue. Accordingly, the apostle Matthew partook of seeds, and nuts, 1347 and vegetables, without flesh. And John, who carried temperance to the extreme, \u201cate locusts and wild honey.\u201d Peter abstained from swine; \u201cbut a trance fell on him,\u201d as is written in the Acts of the Apostles, \u201cand he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-looted beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common.\u201d 1348 The use of them is accordingly indifferent to us. \u201cFor not what entereth into the mouth defileth the man,\u201d 1349 but the vain opinion respecting uncleanness. For God, when He created man, said, \u201cAll things shall be to you for meat.\u201d 1350 \u201cAnd herbs, with love, are better than a calf with fraud.\u201d 1351 This well reminds us of what was said above, that herbs are not love, but that our meals are to be taken with love; 1352 and in these the medium state is p. 242 good. In all things, indeed, this is the case, and not least in the preparation made for feasting, since the extremes are dangerous, and middle courses good. And to be in no want of necessaries is the medium. For the desires which are in accordance with nature are bounded by sufficiency. The Jews had frugality enjoined on them by the law in the most systematic manner. For the Instructor, by Moses, deprived them of the use of innumerable things, adding reasons\u2014the spiritual ones hidden; the carnal ones apparent, to which indeed they have trusted; in the case of some animals, because they did not part the hoof, and others because they did not ruminate their food, and others because alone of aquatic animals they were devoid of scales; so that altogether but a few were left appropriate for their food. And of those that he permitted them to touch, he prohibited such as had died, or were offered to idols, or had been strangled; for to touch these was unlawful. For since it is impossible for those who use dainties to abstain from partaking of them, he appointed the opposite mode of life, till he should break down the propensity to indulgence arising from habit. 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. Whence that truth-seeking philosopher Plato, fanning the spark of the Hebrew philosophy when condemning a life of luxury, says: \u201cOn my coming hither, the life which is here called happy, full of Italian and Syracusan tables, pleased me not by any means, [consisting as it did] in being filled twice a day, and never sleeping by night alone, and whatever other accessories attend the mode of life. For not one man under heaven, if brought up from his youth in such practices, will ever turn out a wise man, with however admirable a natural genius he may be endowed.\u201d For Plato was not unacquainted with David, who \u201cplaced the sacred ark in his city in the midst of the tabernacle;\u201d and bidding all his subjects rejoice \u201cbefore the Lord, divided to the whole host of Israel, man and woman, to each a loaf of bread, and baked bread, and a cake from the frying-pan.\u201d 1353\nThis was the sufficient sustenance of the Israelites. But that of the Gentiles was over-abundant. 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, 1354 which, Aristotle says, alone of all creatures has its heart in its stomach. This fish Epicharmus the comic poet calls \u201cmonster-paunch.\u201d\nSuch are the men who believe in their belly, \u201cwhose God is their belly, whose glory is in their shame, who mind earthly things.\u201d To them the apostle predicted no good when he said, \u201cwhose end is destruction.\u201d 1355\nLove, or love-feast, a name applied by the ancients to public entertainments. [But surely he is here rebuking, with St. Jude (v. 12), abuses of the Christian agap\u00e6 by heretics and others.]\n238:1307 238:1308\nLuke 14:12, 13.\n238:1309 238:1310\n1 Cor. 13:7, 8.\n238:1311 238:1312 238:1313\nRom. 14:16, 17.\n238:1314 238:1315 238:1316 239:1317\nIsa. 22:13, 14.\n239:1318 239:1319 239:1320 239:1321\n1 Cor. 8:7, 8.\n239:1322 239:1323 239:1324 239:1325 239:1326 239:1327 240:1328 240:1329 240:1330 240:1331\n1 Cor. 8:6, 11, 12.\n240:1332 240:1333 240:1334 240:1335\n[Clement seems to think this abuse was connected with the agap\u00e6 not\u2014one might trust\u2014with the Lord\u2019s supper.]\n240:1336 240:1337 240:1338\nLiterally, \u201cslave-manners,\u201d the conduct to be expected from slaves.\n240:1339 241:1340 241:1341 241:1342 241:1343 241:1344\nA bulbous root, much prized in Greece, which grew wild.\n241:1345 241:1346\nA play here on the words \u03b5\u1f50\u03b4\u03b1\u03af\u03bc\u03c9\u03bd and \u03b4\u03b1\u03af\u03bc\u03c9\u03bd.\n241:1347\n\u1f00\u03ba\u03c1\u03cc\u03b4\u03c1\u03c5\u03b1, hard-shelled fruits.\n241:1348 241:1349 241:1350 241:1351 241:1352\nIn allusion to the agap\u00e6, or love-feasts.\n242:1353\n2 Kings vi. 17-19, Septuagint: 2 Sam. vi. 17-19. A.V.\n242:1354\n\u1f44\u03bd\u03bf\u03c2, perhaps the hake or cod.\n242:1355","title":"Ante-Nicene Fathers, Vol II: CLEMENT OF ALEXANDRIA: Chap. I.\u2014On Eating.","type":"page"}