Gluttony (Latin : gula, derived from the Latin gluttire meaning "to gulp down or swallow") means over-indulgence and over-consumption of anything to the point of waste.
In Christianity, it is considered a sin if the excessive desire for food leads to a lack of control over one's relation with food or harms the body. [1] Some Christian denominations consider gluttony one of the seven deadly sins.
In Deut 21:20 and Proverbs 23:21, it is זלל. [2] The Gesenius Entry [3] (lower left word) has indications of "squandering" and "profligacy" (waste).
In Matthew 11:19 and Luke 7:34, it is φαγος ("phagos" transliterated character for character), [4] The LSJ Entry [5] is tiny, and only refers to one external source, Zenobius Paroemiographus 1.73. The word could mean merely "an eater", since φαγω means "eat".
Rambam, for example, prohibits excessive eating and drinking in Hilchot De'ot (e.g., halachot 1:4, 3:2, 5:1). [6] The Chofetz Chaim (Yisrael Meir Kagan) prohibits gluttony on the basis of Leviticus 19:26, in Sefer Ha-Mitzvot Ha-Katzar (Prohibition #106). [7]
Church leaders from the ascetic Middle Ages took a more expansive view of gluttony:
Pope Gregory I (St. Gregory the Great), a doctor of the Church, described the following ways by which one can commit the sin of gluttony, and corresponding biblical examples for each of them: [8] [9] [10]
1. Eating before the time of meals in order to satisfy the palate.
2. Seeking delicacies and better quality of food to gratify the "vile sense of taste."
3. Seeking to stimulate the palate with overly or elaborately prepared food (e.g. with luxurious sauces and seasonings).
4. Exceeding the necessary quantity of food.
5. Taking food with too much eagerness, even when eating the proper amount, and even if the food is not luxurious.
This fifth way is worse than all others, said St. Gregory, because it shows attachment to pleasure most clearly. To recapitulate, St Gregory the Great said that one may succumb to the sin of gluttony by: 1. Time (when); 2. Quality; 3. Stimulants; 4. Quantity; 5. Eagerness. He asserts that the irregular desire is the sin, not the food: "For it is not the food, but the desire that is in fault". [16]
In his Summa Theologica (Part 2-2, Question 148, Article 4), St. Thomas Aquinas reiterated the list of five ways to commit gluttony: [17]
St. Aquinas concludes that "gluttony denotes inordinate concupiscence in eating"; the first three ways are related to the food itself, while the last two related to the manner of eating. [17] He says that abstinence from food and drink overcome the sin of gluttony, [18] and the act of abstinence is fasting. [19] : A2 (see: Fasting and abstinence in the Roman Catholic Church) In general, fasting is useful to restrain concupiscence of the flesh. [19] : A6
St. Alphonsus Liguori wrote the following when explaining gluttony:
"Pope Innocent XI has condemned the proposition which asserts that it is not a sin to eat or to drink from the sole motive of satisfying the palate. However, it is not a fault to feel pleasure in eating: for it is, generally speaking, impossible to eat without experiencing the delight which food naturally produces. But it is a defect to eat, like beasts, through the sole motive of sensual gratification, and without any reasonable object. Hence, the most delicious meats may be eaten without sin, if the motive be good and worthy of a rational creature; and, in taking the coarsest food through attachment to pleasure, there may be a fault." [20]
An interpretation of the meaning of a part of a Qur'anic verse is as follows:
“and eat and drink but waste not by extravagance, certainly He (Allah) likes not Al‑Musrifoon (those who waste by extravagance)” [al-A’raaf 7:31]
The Sunnah encourages moderation in eating, and strongly criticizes extravagance.
The Prophet said: The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (2380); classed as saheeh (truthful) by al-Albaani in al-Silsilah al-Saheehah (2265).
Callimachus the famous Greek poet states, "All that I have given to my stomach has disappeared, and I have retained all the fodder that I gave to my spirit." [21]
Popular quote "Eat to live, not live to eat" is commonly attributed to Socrates. [22] A quotation from Rhetorica ad Herennium IV.28 : "Esse oportet ut vivas; non vivere ut edas" [23] ("It is necessary to eat in order to live, not to live in order to eat") [24] is credited by the Oxford Dictionary of Proverbs to Cicero. [25]
Theological virtues are virtues associated in Christian theology and philosophy with salvation resulting from the grace of God. Virtues are traits or qualities which dispose one to conduct oneself in a morally good manner. Traditionally the theological virtues have been named faith, hope, and charity (love). They are coupled with the four natural or cardinal virtues, and opposed to the seven deadly sins.
The seven deadlysins function as a grouping classification of major vices within the teachings of Christianity. According to the standard list, the seven deadly sins in Christianity are pride, greed, wrath, envy, lust, gluttony and sloth.
Lust is an intense desire for something. Lust can take any form such as the lust for sexuality, money, or power. It can take such mundane forms as the lust for food as distinct from the need for food or lust for redolence, when one is lusting for a particular smell that brings back memories. It is similar to but distinguished from passion, in that passion propels individuals to achieve benevolent goals whilst lust does not.
Sloth is one of the seven deadly sins in Catholic teachings. It is the most difficult sin to define and credit as sin, since it refers to an assortment of ideas, dating from antiquity and including mental, spiritual, pathological, and conditional states. One definition is a habitual disinclination to exertion, or laziness. Views concerning the virtue of work to support society and further God's plan suggest that through inactivity, one invites sin: "For Satan finds some mischief still for idle hands to do.".
Temperance in its modern use is defined as moderation or voluntary self-restraint. It is typically described in terms of what a person voluntarily refrains from doing. This includes restraint from revenge by practicing mercy and forgiveness, restraint from arrogance by practicing humility and modesty, restraint from excesses such as extravagant luxury or splurging, restraint from overindulgence in food and drink, and restraint from rage or craving by practicing calmness and equanimity. The distinction between temperance and self-control is subtle. A person who exhibits self-control wisely refrains from giving in to unwise desires. A person who exhibits temperance does not have unwise desires in the first place because they have wisely shaped their character in such a way that their desires are proper ones. Aristotle suggested this analogy: An intemperate person is like a city with bad laws; a person who lacks self control is like a city that has good laws on the books but doesn’t enforce them.
A gourmand is a person who takes great pleasure and interest in consuming particularly good food and drink. Gourmand originally referred to a person who was "a glutton for food and drink", a person who eats and drinks excessively.
The temptation of Christ is a biblical narrative detailed in the gospels of Matthew, Mark, and Luke. After being baptized by John the Baptist, Jesus was tempted by the devil after 40 days and nights of fasting in the Judaean Desert. At the time, Satan came to Jesus and tried to tempt him. Jesus having refused each temptation, Satan then departed and Jesus returned to Galilee to begin his ministry. During this entire time of spiritual battle, Jesus was fasting.
The satisfaction theory of atonement is a theory in Catholic theology which holds that Jesus Christ redeemed humanity through making satisfaction for humankind's disobedience through his own supererogatory obedience. The theory draws primarily from the works of Anselm of Canterbury, specifically his Cur Deus Homo. Since one of God's characteristics is justice, affronts to that justice must be atoned for. It is thus connected with the legal concept of balancing out an injustice.
The Summa Theologiae or Summa Theologica, often referred to simply as the Summa, is the best-known work of Thomas Aquinas (1225–1274), a scholastic theologian and Doctor of the Church. It is a compendium of all of the main theological teachings of the Catholic Church, intended to be an instructional guide for theology students, including seminarians and the literate laity. Presenting the reasoning for almost all points of Christian theology in the West, topics of the Summa follow the following cycle: God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God.
In Christian theology, the world, the flesh, and the devil have been singled out "by sources from St Thomas Aquinas" to the Council of Trent, as "implacable enemies of the soul".
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The Artotyrites, or Artotyritæ, also known as Quintillianists, and bread and cheesers were a sect possibly connected to the ancient Montanists, who first appeared in the 2nd century and spread throughout Galatia. They used bread and cheese in the Eucharist, or perhaps baked bread with cheese. Their reason was that the first men offered to God not only fruits of the earth, but of their flocks too. Hence, according to St. Augustine, came their name, which in Greek is composed of ἀρτος, 'bread' and τυρος, 'cheese'. Augustine says, "The name of the Artotyrites is derived from their sacrificial offering, for they offer bread and cheese. They claim that the first humans made offerings from the products of the earth and of sheep". Thomas Aquinas refers to them in his Summa Theologica, Part three, Question 74.
The Catholic Church historically observes the disciplines of fasting and abstinence at various times each year. For Catholics, fasting is the reduction of one's intake of food, while abstinence refers to refraining from something that is good, and not inherently sinful, such as meat. The Catholic Church teaches that all people are obliged by God to perform some penance for their sins, and that these acts of penance are both personal and corporeal. Bodily fasting is meaningless unless it is joined with a spiritual avoidance of sin. Basil of Caesarea gives the following exhortation regarding fasting:
Let us fast an acceptable and very pleasing fast to the Lord. True fast is the estrangement from evil, temperance of tongue, abstinence from anger, separation from desires, slander, falsehood and perjury. Privation of these is true fasting.
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Innocent XI has condemned the proposition which asserts,.