Food And Feasting

Procul dubio singula, quae exhibentur diversis sensibus nostris, singulos sensus delectant. Neque enim vel sonus delectat aspectum, vel color auditum. Cordi autem nostro Dominus et lux est et vox est et odor est et cibus est. Et ideo omnia est, quia nihil horum est. Et ideo nihil est horum, quia horum omnium creator est. Est lumen cordi nostro, cui dicimus: In lumine tuo videbimus lumen. Est sonus cordi nostro cui dicimus: Auditui meo dabis exsultationem et laetitiam. Est odor cordi nostro, de quo dicitur: Christi bonus odor sumus. Si autem cibum quaeritis, quia ieiunastis: Beati qui esuriunt et sitiunt iustitiam. De ipso autem Domino Iesu Christo dictum est, quia factus est nobis iustitia et sapientia. Ecce epulae praeparatae sunt. Iustitia Christus est, nusquam deest; non a coquis praeparatur nobis, nec de transmarinis partibus veluti poma peregrina a negotiatoribus apportatur. Cibus est quem sentit omnis qui sanas fauces habet interioris hominis. Cibus est qui se ipsum commendans ait: Ego sum panis vivus, qui de caelo descendi. Cibus est qui reficit nec deficit; cibus est qui cum sumitur non consumitur; cibus est qui esurientes satiat et integer manet. Cum hinc ad mensas vestras discesseritis, nihil tale manducabitis. Quia ergo ad istas epulas convenistis, bene comedite. Sed cum abieritis, bene digerite. Bene enim manducat et male digerit, qui audit verbum Dei et non facit. Non enim ducit utilem succum, sed crudum ructat indigestione fastidium. Sanctus Augustinus Hipponensi, Sermo XXVIIIa, De verisculo Psalmi CIV, Laetetur cor quarentium Dominum Source: Migne PL 38.183

Without doubt each thing that is exhibited to our senses gives its specific pleasure to a sense, for it is not that sound delights sight or colour hearing. But for our hearts the Lord is light and the voice and the fragrance and the food. And He is all these things because He is none of them, and He is none of them because He is the creator of them all. He is the light for our hearts, to whom we say, 'In your light we shall see light,' and He is the sound for our hearts, to whom we say, 'To my hearing you will give exultation and joy,' and he is a fragrance to our hearts, concerning which it is said, 'We are the good fragrance of Christ.' 1 If you seek food because you have been fasting, 'Blessed are those who hunger and thirst for righteousness.' 2 And it was said of the Lord Jesus Christ that He has been made justice and wisdom for us. 3 Behold, a feast has been prepared. Christ is justice and there is no lack of Him anywhere. He is not prepared for us by cooks, nor is He brought over the sea by merchants like exotic fruits. He is a food which appeals to everyone who has an inner man that is healthy. He is the food which recommends itself, saying, 'I am the living bread which has come down from heaven.' 4 He is the food which restores and does not perish. He is the food which is taken up and it does not disappear. He is the food that fills the hungry and remains whole. When you depart to your own tables, you will eat nothing like that. Because, then, you have come together for this feast, eat well. But when you go away digest well. For you eat well and digest badly if you hear the word of God and do not do it. If it does not lead to useful deeds, in utter aversion you vomit it out. Saint Augustine of Hippo, from Sermon 28a, On the line of the hundredth and fourth Psalm, 'Let the hearts of those who seek the Lord rejoice' 1 Ps 36.9, Ps 51.8, 2 Cor 2.15 2 Mt 5.6 3 1 Cor 1.30 4 Jn 6.51

Feasts And Fruits

Καταβήτω ὁ ἀδελφιδός μου εἰς κῆπον αὐτοῦ καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ. Ὦ πεπαρρησιασμένης φωνῆς. Ὦ φιλοτίμου τε καὶ μεγαλοδώρου ψυχῆς πᾶσαν ὑπερβολὴν μεγαλοφροσύνης νικώσης. Tίνα δεξιοῦται πρὸς εὐωχίαν τοῖς ἰδίοις καρποῖς; Tίνι παρασκευάζει διὰ τῶν ἰδίων ἀγαθῶν τὴν πανδαισίαν; Tίνα καλεῖ πρὸς τὴν τῶν παρεσκευασμένων ἑστίασιν; Tὸν ἐξ οὗ τὰ πάντα καὶ δι’ οὗ τὰ πάντα καὶ ἐν ᾧ τὰ πάντα, τὸν διδόντα τοῖς πᾶσι τροφὴν ἐν εὐκαιρίᾳ, τὸν ἀνοίγοντα τὴν χεῖρα αὐτοῦ καὶ πληροῦντα πᾶν ζῷον εὐδοκίας, τὸν ἄρτον τὸν ἐκ τοῦ οὐρανοῦ καταβαίνοντα καὶ ζωὴν διδόντα τῷ κόσμῳ, τὸν πᾶσι τοῖς οὖσι τὴν ζωὴν ἐκ τῆς ἰδίας πηγῆς ἐπιρρέοντα· τούτῳ ἡ νύμφη προτίθησι τράπεζαν. Kῆπος δέ ἐστιν ἡ τράπεζα ὁ διὰ τῶν ἐμψύχων δένδρων πεφυτευμένος, ἡμεῖς δὲ τὰ δένδρα, εἴπερ δὴ καὶ ἡμεῖς, οἱ τροφὴν αὐτῷ προτιθέντες τὴν τῶν ψυχῶν ἡμῶν σωτηρίαν οὕτως εἰπόντος τοῦ τὴν ἡμετέραν εὐωχουμένου ζωὴν ὅτι Ἐμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ Πατρός μου. Δῆλος δὲ ὁ σκοπὸς τοῦ θείου θελήματος, Ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Αὕτη οὖν ἐστιν ἡ ἑτοιμασθεῖσα βρῶσις αὐτῷ τὸ σωθῆναι ἡμᾶς. Kαρπὸς δὲ ἡμῶν ἡ προαίρεσις γίνεται ἡ τῷ δρεπομένῳ ἡμᾶς θεῷ δι’ ἑαυτῆς ὡς διά τινος ἀκρεμόνος τὴν ψυχὴν ἐγχειρίζουσα. Χρὴ δὲ διὰ τούτων ἰδεῖν ὅτι πρότερον ἡ νύμφη τῷ καρπῷ τοῦ μήλου καταγλυκαίνεται εἰποῦσα· Καὶ ὁ καρπὸς αὐτοῦ γλυκὺς ἐν τῷ λάρυγγί μου· καὶ τότε καρπὸς καὶ αὐτὴ γίνεται ὡραῖός τε καὶ γλυκάζων καὶ τῷ γεωργῷ πρὸς εὐφροσύνην προκείμενος. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων Ὁμιλία Ι’ Source: Migne PG 44.985b-d

Let my beloved come down into his garden, and let him eat the fruit of his fruit trees. 1 Such freedom of speech. Such a generous and munificent soul that has triumphed over all proud extravagance. Whom does she welcome to a feast of her own fruits? For whom has she prepared a banquet of her own good things? Whom does she call to the meal that has been made ready? Him from whom and through whom and in whom are all things, 1 who gives to everything its food at the appropriate time and fills every living thing to satisfaction with the opening of His hand, 3 who comes down as the bread from heaven and gives life to the world, 4 who from his own spring pours life into every being. For Him the Bride lays her table. And the table is a garden planted with the trees of souls, and we are the trees, if indeed we are, who place before Him the food that is the salvation of our souls, because the one who feasts on our life says, 'My food is to do the will of my Father.' 5 And manifest is the aim of the Divine will, He who wishes all men to be saved and to come to the knowledge of truth. 6 This, then, is the food made ready for Him, our salvation. And our fruit is our choosing to be plucked by God, through which, as from a branch, the soul is taken in hand. And concerning these things, one should note that previously the Bride is filled with sweetness by the fruit of the apple tree, with her saying: 'And his fruit is sweet in my throat.' 7 And that is when she herself becomes a fruit at once beautiful and sweet and available for the joy of the farmer. Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 10 1 Song 4.16 2 Rom 11.6 3 Ps 144.15-16 4 Jn 6.33 5 Jn 4.34 6 1 Tim 2.4 7 Song 2.3

Between Two Tables

Unum tamen dico, ut occasionem vobis dedisse videar, et caetera quoque similiter advertatis. Nonne velut inter duas mensas positi, epulantes hinc inde spectamus jejuni? Sic sumus omnino, sic sumus. Unde ergo sic positis risus, unde jocus, unde levitas, unde superbia, unde extollentia oculorum? An forte non agnoscimus mensas, non consideramus epulas, delicias non videmus? Hinc mihi sunt, quos video deliciose viventes in omnibus bonis sensibilis hujus mundi, inde contemplor alios, quibus disposuit Christus regnum, ut edant et bibant super mensam ejus in regno Patris sui. Utrobique video similes mei homines, fratres meos; et, heu me! ad neutram licet extendere manum. Ab utraque mensa prohibeor: ab hac quidem professionis, ab illa corporis vinculo; ut nec ad inferiorem audeam, nec ad superiorem accedere possim. Quid inter haec restat, nisi comedere panem doloris, ut sint mihi lacrymae meae panes die ac nocte, si quis forte coelestium convivarum misericordia motus, in os latrantis sub mensa catelli vel exigua aliqua deliciarum illarum fragmenta demittat? Nam inferior quidem consideratio, qua nobis ipsis compatimur, eorum respectu, quos novimus deliciose viventes in hoc saeculo, infirmae adhuc animae est, nec omnino talis mihi placet affectio in anima spirituali. Longius enim positus est a judicio veritatis, qui beatificat quos velut miserrimos lugere debuerat, qui peccant et non agunt poenitentiam: et se miserum reputat non sane consensu judicii, sed affectionis sensu, quod non sit sicut illi, qui id magis optare debuerant, ut omnes essent sicut ipse. Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermo XXXIX, In labore messis: De duabus mensis, seu de superiori et inferiori irriguo. Source: Migne PL 183.646a-646c

I will say one thing to you however, so that I shall appear to have given you an example , and other things likewise I will advert to. Is it not that we are as placed between two tables, seeing feasting here and fasting there? So we are indeed, so we are. And being so placed how can there be smiles, laughter, levity, pride and a raising up of the eyes? But perhaps we do not know the tables, we do not look on those who feast, we do not see the joys? Here to me they are who I see living happily on all the material goods of this world, and there I contemplate others, to whom Christ has given the kingdom, that they eat and drink at His table in the kingdom of His Father. 1 And on both sides I see men like me, my brothers, and alas for me, for I cannot stretch my hand to either side. I am forbidden both tables, the former because of my vows, the latter because of the chains of the body, and so I do not dare seek the lower, nor can I draw near the higher. And what is it to be between these two tables, unless to eat the bread of grief, so that my tears are my bread night and day, 2 though perhaps someone among the heavenly feasters, moved by compassion, might drop down beneath the table some small crumb of their joys into the whining mouth of a pup? For certainly that lower consideration, that we suffer with them, in their sight, whom we know are living pleasurably in this world, is yet for the weak soul, and such affection does not please my spiritual soul. For he is placed far from the judgement of truth who deems them blessed who he should weep over as most wretched, they who sin and do not become pentinent, and he does not deem himself wretched with an accurate judgement but by a sense of affection, because he should not be as they are, they who rather should desire what is greater, that all should be like him. Saint Bernard of Clairvaux, Various Sermons, from Sermon 39, On the labour of the harvest: Of the two tables and concerning the supplying of the higher and lower 1 Lk 22.29 2 Ps 41.4

Feasting And Fasting

Cum autem quadem die filii et filiae ejus comederent et biberent vinum... Opportunissimum tentationis tempus elegit, cum scilicet filios Job comedentes et bibentes invenit. Adhuc, inquit escae eorum erant in ore ipsorum, et ira Dei ascendit super eos. Quia commessationes sine peccato vix esse possunt, comessationibus libenter se ingerit inimicus: orationem vero et jejunium semper odit, quia genus est etiam daemoniorum, quod non nisi oratione et jejunio expellitur. Et notandum quod non cibum sumere, sed in cibo delectari peccatum est. Quandoque enim aliquis non minus gulosus est in vilissimis cibis quam alius in epulis delicatis. Legitur Jonathas peccasse in gusto mellis, Esau in edulio lentis, Sodomitae in saturitate panis. Ergo, teste Hieromymo, non cibus, sed appetitus in culpa est. Considerantur autem in cibo sumendo tria, tempus, modus, et qualitas. Tempus, ut non praeveniatur hora; modus, ut summatur cibus cum moderatione inculpata; qualitas, ut non sint cibi nimium exquisiti, aut nimium sumptuosi. Comedere post saturitatem est superfluum, ante esuriem otiosum, in esurie licitum, post esuriem meritorium. Certe non credo in homine incolumi jejuniam alicujus esse meriti, quod esuries non praecedit. Jejunare, et jejunio non affligi, non habet vim, aut meritum jejunandi. Si instant apostolorum vigiliae, aut alia tempora, quae necessitatem jejunandi indicant, praecedenti die implemus et ingurgitamus nos varietatibus ferculorum, atque in fraudem futuri jejunii tantum nostris ventribus inculcamus, quo sufficienter possit sustentari tridouo sobrius dispensator. Non est hoc, dicit Dominus per prophetam, jejunium quod elegi. Sunt enim jejunia, quae reprobavit Deus, et sunt jejunia, quae elegit. Jejunant alia propter naturae impotentiam, alii propter avaritiam, alii ad apparentiam, aliis ad vitam aeternam, alii ad corporis sanitatem. Jejunat aegrotus ut convaleseat, hypocrita ut appareat, fastiditus ut appetat, avarus ut parcat. In omnibus intentio tua operi tuo nomen imponit. In omnibus discretio servanda est, auriga virtutum et operum, atque cogitationum optima moderatrix. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source: Migne PL 207.808a-809a

When, on a certain day, his sons and daughters ate and drank wine... 1 The devil choses the most opportune time for temptation, when he finds the sons of Job eating and drinking. 'While yet the food was in their mouths, the anger of God rose up over them,' it says. Because there can scarcely be revelry without sin, and among revellers the enemy eagerly comes. It is prayer and fasting he hates, because there is a class of demons that only prayer and fasting can expel. 2 And it should be noted that the sin is not in partaking of food but for the pleasure of it. And a man may be no less gluttonous with the cheapest bread than with any choice delicacy of a banquet. We read that Jonathan sinned by tasting honey, Esau for a bowl of lentils, the Sodomites by an abundance of bread. 3 Therefore, by the testimony of Jerome, it is not the bread but the desire that is the fault. 4 Let the taking of food be considered in three ways, by time, manner and quality. By time, that it is not brought before the hour, in manner, that one partakes of food with faultless modesty, by quality, that one's food is not excessively exquiste, nor too luxurious. To eat beyond satiety is unnecessary, before one is hungry pointless. In hunger there is permission, after hunger merit. Certainly I do not believe that an untroubled man gains any merit in fasting, because hunger does not precede it. To fast and have no struggle in fasting, has no value, nor merit. If the Vigil of the Apostles draws near, or some other time, which declares the need for fasting, if on the day before we fill ourselves and gobble down a variety of dishes, and in deceit make the coming fast, then it is only our stomachs we impress, in which the more sensible arranger is prefectly able to endure the three days. 'This is not the fast that I have chosen,' says the Lord. 5 For there are fasts which God abhors and fasts that He approves. Some fast because of an infirmity of nature, some because of avarice, some for the sake of appearance, others for eternal life, others for the body's health. The sick man fasts that he might become well, the hypocrite for appearance's sake, the picky fellow for his appetite, the miser that he might save money. In everything your intention stamps the name on your work. In everything prudence must be guarded, for moderation is the best chariot of virtue and works, and also thoughts. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter 1 1 Job 1.13 2 Mt 17.20 3 1 King 14.24-46, Gen 25.29-34, Ezek 16.49 4 Jerome, Against Jovinianus 2.11 5 Isaiah 58.5-11

Prudent Feasting

Et dixit ad eam Holofernes: Bibe inde et accumbe in jucunditate, quoniam gratiam invenisti coram me. Et dixit Judith: Bibam, Domine, quoniam magnificata est anima mea hodie prae omnibus diebus meis. Et accepit et manducavit, et bibit coram ipso omnia quae paraverat illi ancilla ejus. Nota quod Judith apud Holofernem conversans, non coinquinata est cibis vel potu gentilium, sed ea manducavit et bibit quae sibi praeparaverat ancilla ejus: quia Ecclesia inter gentes habitans nullo modo polluitur idololatria aut superstitione gentilitatis, sed his utitur quae victui suo judicat esse condigna, quae devotio fidelium per obedientiam et exercitium boni operis sibi praeparat. De quo cibo ipsa Veritas in Evangelio ait: Operamini cibum, non qui perit, sed qui permanet in vitam aeternam. Et alibi discipulis rogantibus eum, ut manducaret, respondit. Ego cibum habeo manducare, quem vos nescitis; meus enim cibus est ut faciam voluntatem ejus qui misit me et perficiam opus ejus. Rabanus Maurus, Expositio in Librum Judith, Caput XII Source: Migne PL 109.572a-b

And Holofernes said to her, 'Drink and recline as you will, because you have found favour before me.' Judith said, 'I shall drink, lord, because my soul is exalted today above all my days.' And she took and ate and drank before him all that her handmaid had provided for her. 1 Note that while Judith conversed with Holofernes she was not defiled by the food and drink of Gentiles, but she ate and drank what was prepared for her by her handmaid, because the Church dwelling among the nations is in no way is polluted by pagan idolatry or superstition, but it makes use of what victuals it judges to be most appropriate, which the devotion of the faithful through obedience and exertion in good works prepares for her. Concerning this food the Truth says in the Gospel: 'Do not work for the bread which perishes but that which remains in eternal life.' And in another place He replies to His disciples who were asking Him to eat, 'I have my own food to eat, which you do not know. For my food is to do the will of Him who sent me and to fulfill His work.' 2 Rabanus Maurus, Commentary On Judith, Chap 12 1 Judith 12.17-19 2 Jn 6.27, Jn 4.32-34

Foolish Feasting

Baltassar rex fecit grande convivium optimatibus suis mille: et unusquisque secundum suam bibebat ætatem. Præcepit ergo jam temulentus ut afferrentur vasa aurea et argentea, quæ asportaverat Nabuchodonosor pater ejus de templo, quod fuit in Ierusalem, ut biberent in eis rex, et optimates ejus, uxoresque ejus, et concubinæ. Bibebant vinum, et laudabant deos suos aureos, et argenteos, et aereos, ferreos, ligneosque et lapideos. Quanta stultitia! in aureis vasis bibentes, deos ligneos laudabant et lapideos. Quamdiu vasa fuerunt in idolio Babylonis, non est iratus Dominus: videbantur enim rem Dei secundum pravam quidem opinionem, tamen divino cultui consecrasse: postquam autem humanis usibus divina contaminant, statim poena sequitur post sacrilegium. Laudant autem deos suos, insultantes Deo Judaeorum; quod illis victoriam tribuentibus, bibebant in vasis ejus. Juxta tropologiam, hoc dicendum est: quod omnes haeretici, et doctrina contraria veritati, quae assumit verba prophetarum; et testimoniis divinae Scripturae abutitur ad sensum suum; et dat bibere his quos decipit, et cum quibus fornicata est: tollat vasa templi Dei, et inebrietur in eis: et non Deum cujus vasa sunt, sed deos laudet aureos et argenteos, et aeneos, et ferreos, ligneosque et lapideos. Aurei mihi videntur hi qui saeculari ratione compositi sunt. Argentei, qui habent eloquii venustatem, et rhetorica arte constructi sunt. Qui autem inferunt fabulas poetarum, et vetustis utuntur traditionibus, habentes inter se multam vel elegantiae vel stultitiae differentiam, isti vocantur aenei et ferrei. Qui autem penitus inepta proponunt, lignei appellantur et lapidei. Quos omnes in duas partes Deuteronomium dividit, scribens: Maledictus qui facit sculptile, et conflatile, opus manuum artificis, et ponit illud in abscondito. Abscondunt enim omnes haeretici, et operiunt mendaciorum suorum dogmata, ut sagittent in obscuro rectos corde. Sanctus Hieronymus, Commentariorum in Daniel, Caput V Source: Migne PL 25.519b-d

King Baltassar made a great feast for a thousand of his best men, and each one drank according to his rank. Then being drunk, he commanded that the vessels of gold and silver which had been taken by his father Nebuchadnezzar from the temple of Jerusalem be brought so that the king might drink from them, and his best men, and his wives and concubines. They drank wine and praised their gods of gold and silver and iron and wood and stone. 1 How great their foolishess, drinking from gold vessels and praising their gods of wood and stone. While the vases were in the idol temple of Babylon, the Lord was not angered, for according to depraved opinion they seemed to be something belonging to God, and still consecrated to the Divine cult, but after they had defiled Divine things with human use, punishment immediately followed sacrilege. Then praising their gods, they insulted the God of the Jews, because with victory given to them, they drank from His vessels. According to the tropological understanding this must be said: that all heretics, and all teaching that opposes truth, which takes up the words of the prophets and twists the Divine testimonies of Scripture to their own sense, and gives this to drink to those whom they deceive, and fornicates with them, this is to take the vessels from the temple of God and use them for drunkeness. And they do not praise God whose vessels they are, but gods of gold and silver and bronze and iron and wood and stone. The golden ones seem to me to be those put together by the reasoning of the world, the silver ones are those who have the charms of eloquence and are fashioned by the art of rhetoric. But they who bring forth the fables of poets and make use of ancient traditions, they have among themselves a great difference, for they do this either skilfully or poorly, and these are called the gods of bronze and iron. But those who propose things utterly ineptly, these are the gods of wood and stone. Whom all Deuteronomy divides into two parts, saying: 'Cursed is he who makes a statue and molten thing, the work of an artisan's hands, and he sets it somewhere in secret.' 2 For all heretics are hidden away, and they veil the teachings of their lies, that they might shoot from concealment at the righteous in heart. 3 Saint Jerome, Commentary on Daniel, Chapter 5 1 Dan 5.1-4 2 Deut 27.15 3 Ps 10.3

Levi's Feast

Et fecit ei convivium magnum Levi in domo sua... Qui domicilio Christum recipit interno, maximis delectationibus exsuperantium pascitur voluptatum. Itaque Dominus libenter ingreditur, et in ejus qui crediderit recumbit affectum, et hoc est bonorum operum spiritale convivium, quo dives populus eget, pauper epulatur. Et erat turba multa pubilicanorum et aliorum qui cum illis erant discumbtentes... Viderant publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam ipsi non desperant salutem. Et murmurabant pharisaei et scribae eorum dicentes ad discipulos ejus: Quare cum publicanis et peccatoribus manducatis et bibitis? Convivantibus cum Domino publicanis, pharisaei murmantes de jejunio gloriantur. Ubi primo legis et gratiae quanta sit distantia declaratur uia qui legem sequuntur, ieiunae mentis famem patiantur aeternam; qui vero verbum in interioribus animae receperunt alimenti coelestis, et fontis ubertate recreati, esurire et sitire non possint. Deinde retributionis futurae species praefiguratur, quando epulantibus cum Christo electis, perfidia superborum ieiuna torquebitur, quibus dicitur: Meretrices et publicani praecedent vos in regnum Dei. Quod sit per Matthaei electionem fides gentium, quae prius mundi lucris inhiabant, sed nunc corpus Christi sedula devotione reficiuntur, exprimitur, profecto supercilium Pharisaeorum, Iudaeorum invidiam, qua degentium salute torquentur, insinuat. Et respondens Iesus, dixit ad illos: Non egent qui sani sunt medico, sed qui male habent. Non veni vocare iustos, sed peccatores in poenitentiam. Suggillat Scribas et Pharisaeos, qui iustos se putantes, peccatorum consortia declinabant. Seipsum namque medicum dicit, qui miro medicandi genere vulneratus est propter iniquitates nostras, et livore eius sanati sumus. Sanos autem et iustos appellat eos qui ignorantes Dei iustitiam, et suam volentes constituere, iustitiae Dei non sunt subiecti, qui ex lege praesumentes Evangelii gratiam non quaerunt. Porro male habentes, et peccatores vocat eos, qui suae fragilitatis conscientia devicti, nec per legem iustificari posse videntes, Christi se gratiae poenitendo submittunt. Ubi simul ostenditur quod non in pristinis vitiis permanentes, ut Scribae et Pharisaei murmurabant, sed poenitentiam agentes Publicani venerint ad Iesum; et ipse quoque Iesus convivia peccatorum, ut occasionem haberet docendi, et spiritales invitatoribus suis praeberet cibos, adire dignatus sit. Denique cum frequenter pergere ad convivium describatur, nihil refertur aliud nisi quid ibi fecerit, quid docuerit, et ut humilitas Domini eundo ad peccatores, et potentia doctrinae eius in poenitentium conversione, monstretur. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.389c-390b

And Levi made a great feast for Him in his house... 1 He who receives Christ in his internal abode, feasts with the greatest delight on the most excellent joys. Thus the Lord gladly enters, and He reclines in the affection of him who believes, and this is the spiritual feast of good works, where the rich lack and the poor man feasts. And there was a great crowd of tax collectors and others who sat with them... They had seen that the tax collector had turned from sins to better things and had found the place of penitence, and because of it they did not despair of salvation. And the Pharisees and their Scribes murmured, saying to His disciples: 'Why does He eat and drink wih tax collectors and sinners?' While the Lord dines with tax collectors, the murmuring Pharisees glory in fasting. Here the great difference between the Law and Grace is first declared. Because they who follow the Law, they suffer the eternal hunger of the fasting mind. But it is not possible for him who receives the Word in the interior of the soul and is renewed from the fount of bounty to hunger and thirst. Finally the type of future reward is prefigured here, when the elect feast with Christ and the treachery of the proud is tormented with fasting. To these it is said: 'Whores and tax collectors go before you into the kingdom of God.' 2 For by the election of Matthew is expressed the faith of the Gentiles who previously lusted for the wealth of the world, but now restore their bodies with the careful attention of Christ, and certainly it suggests the arrogance of the Pharisees and the envy of the Jews, which is tormented by the salvation of the Gentiles. And Jesus answered, saying to them: 'They who are healthy have no need of a physician, but they who are sick. I did not come to call the righteous but sinners to pentience.' He reproves the Scribes and Pharisees who think themselves righteous men and refuse to associate with sinners. For He calls Himself a physican, who with a wondrous type of medicine 'was wounded for our wickedness and His bruises healed us.' 3 He calls them healthy who are righteous, and ignorant of the righteousness of God, and imposing their own wills, will not be subject to the righteousness of God, 4 those who are presumptuous because of the Law and do not seek the grace of the Gospel. But He calls them sick and sinners who conquered by their awareness of their fragility, seeing that they are not able to be justified through the Law, submit themselves in penance to the grace of Christ. Where at the same time it is shown that they did not remain in their old faults, because of which the Phariesses and Scribes murmured, but the tax collectors came in penitence to Jesus. And because of this Jesus Himself is made worthy to come to the feasts of sinners, so that He might have an occasion for teaching, and prepare spiritual food for those invited. Finally when it is said that a crowd comes to the feast, this refers to nothing else but what shall be done there and what taught, and it reveals the humility of the Lord in His coming to sinners, and the power of His teaching in converting to penance. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 5 1 Lk 5.14 2 Mt 21.31 3 Isaiah 53.5 4 Rom 10.3

Feasts And Invites

Iesus dixit iterum in parabolis eis dicens, simile factum est regnum caelorum homini regi qui fecit nuptias filio suo. Et misit servos suos vocare invitatos ad nuptias et nolebant venire. Iterum misit alios servos dicens dicite invitatis ecce prandium meum paravi tauri mei et altilia occisa et omnia parata, venite ad nuptias. Tauri mei, et altilia occisa, et omnia parata, id est exempla patrum Veteris et Novi Testamenti sunt apposita. Tauri sunt patres Veteris Testamenti, qui dum ex permissione legis acceperant, ut suos adversarios odio retributionis percuterent, quid aliud quam tauri erant, qui inimicos suos corporeae virtutis cornu feriebant? Altilia vero sunt patres Novi Testamenti, qui, dum gratiam internae pinguedinis percipiunt, sublevantur ad sublimia, contemplationis suae penna. Et non sufficit eos amicos tantum diligere, sed etiam fervent inimicorum suorum dilectione. Quod autem dicuntur occisa tauri et altilia, intelligendum est vel ab eo quod fuerant occisa, vel jam per mortem carnis in requie posita. Et notandum quod in priori invitatione nihil de tauris et altilibus dicitur. In secunda autem tauri et altilia jam mactata memorantur, quia omnipotens Deus, cum verba ejus audire nolumus, sicut nec illi in priori invitatione, adjungit exempla, ut quod impossibile credimus, per exempla ad credendum fiat facilius. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XXII Source: Migne PL 162.1435d-1436a

And Jesus answering, spoke again in parables to them, saying: 'The kingdom of heaven is like a king who made a marriage for his son. And he sent his servants to summon those invited to the marriage, and they would not come. Again he sent other servants, saying: 'Tell those invited, Behold, I have prepared my dinner, my bulls and fatted calves are slain, and everything is prepared, come to the marriage.' 1 'My bulls and fatted claves are slain, and everything is prepared,' that is, the example of the fathers of the Old and New Testaments have been served up. The bulls are the fathers of the Old Testament, who while they received permission from the Lord to strike their enemies with the hatred of retribution, were like bulls that gore their enemies with the bodily horns of their strength. The fatted calves, however, are the fathers of the New Testament, who while they receive the fattness of grace within, are lifted up to the heights, on the wings of contemplation. And it is not enough for them to love their friends alone, but they must even be fervent in the love of their enemies. Because the oxen and the fatted claves are said to have been slain, it must be understood why they were slain, even that through the death of the flesh that they have been placed at rest. And let it be noted than in the first invitation, nothing is said of the bulls and the fatted calves. But in the second invitation the sacrifice of the bulls and fatted calves is mentioned, because almighty God, when we are unwilling to hear His words, so adds the examples which were not present in the first invitation, so that which we believe to be impossible, is easier to believe by examples. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 22 1 Mt 22.1-4

Invitations And Refusals

Ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες... Ἐπὶ τὸ λογικὸν συμπόσιον οὐκ ἀπήντησαν, φιλήδονοι μᾶλλον ὄντες ἢ φιλόθεοι, καὶ τῆς ὕλης ἢ τοῦ Θεοῦ· φιληδονίας μὲν γὰρ δεῖγμα γυνή· ἀγρὸς δὲ καὶ ζεύγη τῆς φιλοχρημοσύνης. Πολλοὺς μὲν οὖν κεκλῆσθαί φησι ἐπὶ τὸ μέγα δεῖπνον καὶ τὸ καθ' ὅλης τῆς οἰκουμένης λογικὸν συμπόσιον τῶν ἱερῶν καὶ θείων Γραφῶν, μὴ μὴν τοὺς πάντας τῆς χάριτος ἐπιτυγχάνειν· ἀποστερεῖσθαι γὰρ αὐτῆς τῶν κεκλημένων τοὺς περὶ ἕτερα ἠσχολημένους. Περισπᾷν γὰρ καὶ ἀφέλκειν τῆς κλήσεως τὰς τοῦ βίου φροντίδας διδάσκει· ταύτας δ' εἶναι διαφόρους ἢ γὰρ περὶ τὰ κτήματα καὶ ἀγροὺς ἀσχολούμενοι, ταῦτα τῆς κλήσεως προτετιμήκασιν, ὡς παραιτήσασθαι τολμῆσαι διὰ ταῦτα τὴν κλῆσιν· ἢ περὶ τὰς τοῦ βίου πραγματείας κατατριβόμενοι· ἢ δεσμῷ γάμων καὶ παίδων ἐμπεπλεγμένοι· ἤ τισιν ἄλλοις τοιούτοις φροντίσμασιν ἠσχολημένοι. Ταῦτα γὰρ καὶ τοιαῦτα ἐπάγειν καὶ περιέλκειν εἴωθε τοὺς διὰ ταῦτα τὴν χάριν παραιτεῖσθαι τολμῶντας, καὶ τὸν κλήτορα, καὶ τὸ τῆς καινῆς διαθήκης συμπόσιον, καὶ τὴν λογικὴν τροφήν· ὧν ἁπάντων ἐστέρησαν ἑαυτοὺς, κατὰ μὲν τὴν ἀποδοθεῖσαν ἑρμηνείαν, οἱ προτιμήσαντες τῆς οὐρανίου κλήσεως τὰ ἡδέα τοῦ παρόντος βίου, πλοῦτον δηλαδὴ καὶ πραγματείας καὶ γάμον, καὶ διὰ ταῦτα τὴν χάριν παραιτησάμενοι· κατὰ δ' ἑτέραν ἐκδοχὴν οἱ πρῶτοι τῆς κλήσεως ἠξιωμένοι, οὗτοι δ' ἦσαν οἱ ἐκ περιτομῆς, οἳ δὴ προφάσει τῆς περὶ τὸ κρεῖττον ἀσχολίας τὴν κλῆσιν ὕβρισαν. Ὡς γὰρ ἔχοντες ἀγροὺς τὰ παρ' αὐτοῖς ἀμφιλαφῆ ἀναγνώσματα, καὶ ὡς βόας ἀροτῆρας κεκτημένοι τοὺς παρ' αὐτοῖς προφήτας, καὶ ὡς ἂν σοφίᾳ τινὶ οἷα δὴ γυναικὶ συμβιοῦντες, τὴν εὐαγγελικὴν ἐξευτέλισαν χάριν. Ἐπειδὴ δὲ ἦσαν οὕτω παχεῖς τὴν καρδίαν, ἐξυφαίνει παραβολὴν ἀποχρώντως ἔχουσαν εἰς παράδειξιν τῆς ἐπ' αὐτοῖς ἐσομένης οἰκονομίας· πρὸς γὰρ τὸ μακάριος ἔσῃ ἀποβλέπων, καὶ πρὸς τὸ ἀνταποδοθήσεταί σοι ἐν τῇ ἀναστάσει τῶν δικαίων, ὁ συνανακείμενος μακαρίζει τὸν μέλλοντα καταξιοῦσθαι τοῦ ἐν τῇ βασιλείᾳ ἄρτου. Οὗτος δὲ ἦν ὁ κατ' ἀνταπόδοσιν τῆς εἰς τοὺς πτωχοὺς φιλανθρωπίας, ἐν τῇ ἀναστάσει τῶν δικαίων ἀποδοθησόμενος τῷ μακαριζομένῳ, τῆς ἀναστάσεως καὶ τῆς τοῦ Θεοῦ βασιλείας μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος, διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησιν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.577a-d

And all alike they began to excuse themselves...1 They did not come to the rational feast, because they were lovers of pleasure rather than lovers of God. For the wife is a figure for the love of pleasure and the field and the cattle of avarice. Thus He says that many are called to the great feast which is the rational feast of the Divine Scriptures throughout the whole world, but not all are touched by grace, for they turn away from it when they are called and concern themselves with other things. Indeed He teaches that care for the things of the world draws off and drags one away from the calling, and these things are various, for busied with possessions and fields, these things are preferred to the invitation, and so they dare excuse themselves from being called. Or they are worn out by the affairs of life, or wrapped up in the chains of marriage and children, or bound by other similar cares. These things and things like them are accustomed to lead off and drag away and make them venture to turn down grace, and so the invitation, and the feast of the New Testament and the food of reason. All of which they lose, who according to this understanding, prefer the delights of this present life to the Divine calling, certainly wealth and business and marriage, the cause being the rejection of grace. But according to another interpretation those worthy to be the first ones to be invited, that is the people of the circumcison, were those who about their affairs scorned the call to a better seat. For having as fields the wealth of their Scriptures, and as oxen at the plough the prophets, and living with their wisdom as a wife, they scorn the grace of the Gospel. And since they were so dull of heart, they contrive to have this parable as pointing to the future arrangement of rational things. For with those words previously said, 'You shall be blessed,' and 'it shall be returned to you in the resurrection of the righteous,' 2 they see the feaster and name him blessed who shall be worthy to eat bread in the kingdom. But this was about the reward of those who love the poor, who in the resurrection of the righteous shall be given to be so blessed, for the resurrection is understood to be the kingdom of God. Therefore, to the one who had said, 'Blessed is he who eats bread in the kingdom of God,' who this blessed man may be, the Saviour suggests through the parable. 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.18 2 Lk 14.14

Joy And Feasts

Οὐκ ἔστι καταδίκοις ἐν φυλακῇ χαρμονή, καὶ οὐκ ἔστι μοναχοῖς ἀληθινοῖς ἐπὶ γῆς ἑορτή. Καὶ ἴσως διὰ τοῦτο ἐκεῖνος ὁ καλλίπενθος στενάζων ἔλεγεν· Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, τοῦ ἀγαλλιασθῆναι λοιπὸν ἐν τῷ ἀῥῥήτῳ φωτί σου. Ἅγιος Ἰωάννης τῆς Κλίμακος, ἡ Κλίμαξ, Λογος Ζ’ Source: Migne PG 88.808d

There is no joy for the condemned in prison, and no feast for true monks on the earth. And perhaps because of this that excellent mourner, sighing, said: 'Lead my soul from prison, that it may then rejoice in your ineffable light.' 1 Saint John Climacus, The Ladder, from Step 7 1 Ps 141.10

Wisdom's Feast

Ἔσφαξεν τὰ ἑαυτῆς θύματα ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν Ἐκκλινάτω, ἵνα φρόνησιν λάβῃ· ῥώννυται γὰρ ὁ ἀτελὴς ὑπὸ τῶν τῆς σοφίας λόγων καὶ μυστηρίων. Ἔλθατε φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον ὃν ἐκέρασα ὑμῖν. Ἡ αὐτὴ τροφὴ καὶ κρέα ὀνομάζεται καὶ ἄρτος καὶ γάλα καὶ οἶνος. Πλὴν οἱ ἄφρονες ὡς ἄρτου αὐτῶν μεταλαμβάνειν λέγονται καὶ ὡς οἴνου κεκερασμένου· εἰ δὲ τοῦτο, πῶς νοήσομεν. Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος, Ἄρτον δέ μοι νόει τὰς στερεὰς ἐντολὰς τοῦ Θεοῦ, καὶ οἶνον, τὴν ἐκ μελέτης τῶν θείων Γραφῶν ἐπίγνωσιν αὐτοῦ· ὡσαύτως δὲ καὶ τὸ θεῖον σῶμα καὶ τίμιον αἷμα αὐτοῦ Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' θ’ Source: Migne PG 39.1633a

She has sacrificed her victims, she has mixed her wine and set her table... 1 Sit, that you might gain understanding, for the imperfect are fortified by the words of wisdom and the mysteries. Come, eat my bread and drink the wine which has been mixed for you. 2 This food is named meat and bread and milk and wine. But the foolish, they say, partake of their own bread and the wine they have mixed. And if so, how shall we understand: 'Man ate the bread of angels?' 3 But understand my bread to be the firm commandments of God and the wine to be the knowledge of God from meditation on the Divine Scriptures. Likewise it is with His body and precious blood. Didymus the Blind, On Proverbs, Chapter 9 1 Prov 9.2 2 Prov 9.5 3 Ps 77.25

A Slavish Monk

Χαίρει Ἰουδαῖος Σαββάτῳ καὶ ἑορτῇ· μοναχὸς γαστρίμαργος Σαββάτῳ καὶ Κυριακῇ· πρὸ χρόνου τὸ Πάσχα ψηφίζει, καὶ πρὸ ἡμερῶν τὰ ἐδέσματα εὐτρεπίζει. Ψηφίζει κοιλιόδουλος ἐν ποίοις βρώμασιν ἑορτάσει· ὁ δὲ θεόδουλος ἐν ποίοις χαρίσμασιν πλουτήσει. Ξένου ἐπιδημήσαντος εἰς ἀγάπην ὅλος ἐκ γαστριμαργίας κινεῖται· καὶ παράκλησιν ἀδελφοῦ τὴν ἑαυτοῦ κατάλυσιν λογίζεται· ἐπὶ παρουσίᾳ τινῶν τοῦ οἴνου καταλύειν ἐσκέψατο· καὶ ἀρετὴν δοκῶν κρύπτειν, πάθους δοῦλος ἐγένετο. Ἐχθραίνει πολλάκις κενοδοξία τῇ γαστριμαργίᾳ, καὶ ὡς ἐπὶ ὀνησίμῳ δούλῳ τῷ ἀθλίῳ μοναχῷ διαμάχονται· ἡ μὲν καταλύειν βιάζεται, ἡ δὲ τὴν ἑαυτοῦ ἀρετὴν θριαμβεύειν ὑποτίθεται· σοφὸς μοναχὸς ἀμφοτέρων ἐκφεύξεται, ἐν οἰκείῳ καιρῷ τῇ ἑτέρᾳ τὴν ἑτέραν ἀποσειόμενος. Ἅγιος Ἰωάννης τῆς Κλίμακος, Λόγος ΙΔ', ἡ Κλίμαξ Source: Migne PG 88.864d-865a

The Jew rejoices on Sabbaths and feast days; the monk who is a glutton on Saturdays and Sundays. He reckons up the days until Easter, and he prepares the food for it days before. A slavish belly calculates on what dishes it will feast, but the servant of God considers with what graces he may be enriched. A visitor arriving, he is moved to be hospitable entirely out of gluttony, and he judges laxity for himself as a comforting of his brother. In the presence of others, he thinks it right to allow himself wine, and thinking that he conceals his virtue he becomes a slave of passion. Often vainglory is an adversary of gluttony, and they fight among themselves for the wretched monk as for a purchased slave. The one drives him to relax, the other suggests that he should lead about his virtue in triumph. The wise monk flees both, at the right time shaking off the one by the other. Saint John Climacus, from Step 14, The Ladder

The Giving Of Feasts

Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ  φώνει τοὺς φίλους σου, κ. τ. λ. Ἀλλὰ τοῦτο μὲν περὶ τῆς ταπεινοφροσύνης τὸ παράγγελμα· καλὸν δὲ καὶ πρὸς καλοῦντας ἐπιφέρει τὸ δίδαγμα, μέγαν εἰσάγων τῆς παρὰ ἀνθρώποις δεξιώσες τὸν σκοπὸν, καὶ τὸν  τοῦ καρπὸν ἀξιοσπούδαστον, εἰ καὶ μακρὰν οὕτος καὶ οὐκ ἔχων παραχρῆμα τὴν ἀνταπόδοσιν, ὅπερ οἱ μικοροψυχοι ποιοῦσι· φίλους καλοῦντες, ἀδελφοὺς, συγγενεῖς, γείτονας, ἵν' εὐθὺς ἀντικληθέντες, κομίσαιντο τοῦτο· οὖ πολλῷ κάλλιον καὶ μεγαλοπρεπέστερον εἰσήγαγεν ὁ Κύριος, τὸ τοὺς δεομένους καλεῖν, τὸ πρὸς τοὺς ἀσθενεῖς καὶ λελωβημένους φιλανθρωπεύσθαι, παρ' ὧν οὐκ ἔστιν ἀνταπόδοσις, ἀλλὰ Θεὸς ὁ ανταποδιδοὺς τῆς φιλανθρωπίας τὴν τιμὴν ἐπὶ τῆς μελλούσης ζωῆς. Τοῦτο δέ φησιν, οὐχ ἵνα τῆς πρὸς τοὺς ἰδίους ἀπείρξῃ τιμῆς, ἀλλ' ἵνα διδαξῃ μὴ πιπράσκειν τὰς φιλοφροσύνας τῶν ἴσωεν ἀνταποδόσεων, ἀλλ' ὠφελίμους ποιεῖσθαι ταύτας, ἐπὶ μεγάλαις ἀντιδόσεσι ταῖς παρὰ Θεοῦ. Ἐρεῖ γὰρ· Δεῦτε, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν· ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν, καὶ τὰ ἐξῆς, Ἐφ' ὅσον γὰρ ἐποιήσατε ἐνὶ τούτων, ἐμοὶ ἐποιήσατε. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. ΙΔ' Source: Migne PG 72. 787

'When you give a dinner or supper, do not invite your friends,' etc  1 This is an exhortation to humility, and well He does to bring this teaching to those who invite, offering a great dish of benefits to those who are willing to receive it, and precious fruit, even if it is for a distant reward, not one in the near future, that those with little souls act. They who invite friends, brothers, relations, neighbours, do so that they receive invitations in turn, which they give and accept with all speed, for which common custom the Lord substitutes a better and more worthy thing, that they rather invite the needy and do good to the infirm and lame, those from whom no reciprocation is expected, but from God alone who gives to men reward in the future life for charity done. And He says this, not as one who prohibits honour, but that He might teach how little we gain from our equal exchange of amity. But let us do benefits on account of the great rewards that God will give. For He says, 'Come, possess the kingdom prepared from you. For I hungered and you gave me to eat ... whatever you have done to one of these little ones you have done to me.' 2 Saint Cyril of Alexandria, from The Commentary on the Gospel of Saint Luke, Chapter 14 1 Lk 14.12 2 Mt 25.34

Feasting In Heaven

Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ: μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.   Εἰκὸς δή που τὸν ἄνθρωπον οὕπω μὲν εἶναι πνευματικὸν, ψυχικὸν δὲ μᾶλλον, καὶ ἀνεπιτηδείως ἔχοντα πρὸς σύνεσιν ἀκριβῆ τῶν λαλουμένων παρὰ Χριστοῦ· ἦν γὰρ τῶν ἀπίστων ἔτι καὶ οὕπω πεφωτισμένων· ᾠἡθη δὲ οὖν σωματικάς ἔσεσθαι τῶν ἁγίων τὰς ἁμοιβὰς ὦν ἂν δράσειαν, εἰς ἑτέρους ἀγαθουργεῖν ᾑρημένοι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. ΙΔ' Source: Migne PG 72. 788

And hearing this one of the dinner guests said to Him, 'Blessed is he who eats bread in the kingdom of God.' 1 Certainly the man here was not yet spiritual, but rather animal, and so he was inept in the accurate understanding of that which was spoken by Christ. 2 For being one of the faithless, he not yet enlightened, and thus he thought that the reward of the holy for the doing of good to others was corporeal. Saint Cyril of Alexandria, from The Commentary on the Gospel of Saint Luke, Chapter 14 1 Lk 14.15 2 cf 1 Cor 2.14

A Higher Feast

Καὶ ἐνέγκαντες τὸν μόσκον τὸν σιτευτὸν καὶ φαγόντες εὐφρανθώμεν. Εἰ δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ἠθικῶν μὲν, οἶον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἶον ποτοῦ, ἐν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται. Ὠριγένης, Εἰς Το Κατα Λουκαν Εὐαγγελιον, Κεφ ΙΕ'

And bringing out the fattened calf and eating they made merry. 1   If one wishes to contemplate this passage in a more sublime sense, have words and morals for the food when it says 'eating', and knowledge of the mysteries as the drink when it says 'they made merry.' Certainly wine is the beginning of joy, as it is written. 2 Origen, Commentary On Luke, Chap 15, Fragment 1 Lk 15. 23 2 Sirach 31.35

A Feast Of Saints

Hi vero qui secundum apostolorum sensum theoriam Scriptuarum recipiunt, sperant manducaturos quidem esse sanctis, sed panem vitae qui veritatis et sapientiae cibis nutriat animam, et illuminet mentem, et potet eam divinae sapientiae poculis, sicut dicit Scriptura divina: Quia spaientia praeparavit mensam suam, jugulavit victimas suas, miscuit in cratere vinum suum, et summa voce clamat: Divertite ad me, manducate panes quos paravi vobis, et bibite vinum quod miscui vobis. Quibus sapientiae escis nutrita mens ad integrum et perfectum, sicut ex initio factus est homo, ad imaginem et similitudinem Dei reparetur; ut etiamsi quis ex hac vita minus eruditis abierit, probabilia tamen opera detulerit, instrui poterit in illa Jerusalem sanctorum civitate, id est edoceri et informari, et effici lapis vivus, lapis pretiosus et electus, pro eo quod fortiter et constanter pertulerit agones vitae, et certamina pietatis; ibique hoc quod jam hic praedictum est, verius manifestiusque cognoscet, quod non in pane solo vivit homo, sed in omni verbo quod procedit de ore Dei. Origenes, De Principiis, Liber II, Cap XI

Those, however, who receive the insights of Scripture according to the understanding of the Apostles, have hope the saints will eat indeed, but that it will be the bread of life which with the food of truth and wisdom nourishes the soul, and enlightens the mind, and it will be given to drink from the cup of divine wisdom, as Holy Scripture says: 'Wisdom has prepared her table, she has killed her beasts, she has mingled her wine in her cup, and she cries with a loud voice, Come to me, eat the bread which I have prepared for you, and drink the wine which I have mixed.' 1 Which food of wisdom nourishes the mind to a complete and perfect condition, like that in which man was made at the beginning, being restored to the image and likeness of God, so that, although someone may leave this life less perfectly instructed, but who has performed commendable works, he will be capable of receiving instruction in that Jerusalem which is the city of the saints, that is, he will be educated and shaped, and made a living stone, a stone elect and precious, because he has undergone with firmness and constancy the struggles of life and the trials of holiness, and he will there come to a truer and clearer knowledge of that which here has already been proclaimed, 'That man shall not live by bread alone, but by every word which proceeds from the mouth of God.' 2 Origen, On First Principles, Book 2, Chap 11 1 Prov 9 1-2,3-5 2 Deut 8.13, Mt 4.4