The Three Degrees of Eating
According to St. Gregory the Sinaite there are three degrees in eating:
temperance, sufficiency, and satiety. Temperance is when someone wants
to eat some more food but abstains, rising from the table still somewhat
hungry. Sufficiency is when someone eats what is needed and sufficient
for normal nourishment. Satiety is when someone eats more than enough and
is more than satisfied.
Now if you cannot keep the first two degrees and you proceed to the
third, then, at least, do not become a glutton, remembering the words of
the Lord: "Woe to you that are full now, for you shall hunger" (Lk 6:25).
Remember also that rich man who ate in this present life sumptuously every
day, but who was deprived of the desired bosom of Abraham in the next life,
simply because of this sumptuous eating. Remember how he longed to refresh
his tongue with a drop of water.
St. Basil not only did not forgive the young people who ate to satiety
but also those who ate until satisfied; he preferred that all eat temperately.
He said, "Nothing subdues and controls the body as does the practice of
temperance. It is this temperance that serves as a control to those youthful
passions and desires."'
St. Gregory the Theologian has also noted in his poetry: "No satiety
has brought forth prudent behavior; for it is in the nature of fire to
consume matter. And a filled stomach expels refined thoughts; it is the
tendency of opposites to oppose each other."
Job, too, assuming that one could fall into sin through eating, offered
sacrifice to God for his sons who were feasting among themselves. "And
when the days of the feast had run their course, Job would send and sanctify
them, and he would rise early in the morning and offer burnt offerings
according to the number of them all; for Job said: 'It may be that my sons
have sinned, and cursed God in their hearts'" (Jb 1:5-8). In interpreting
this passage Olympiodoros wrote: "We learn from this that we ought to avoid
such feasts which can bring on sinfulness. We must also purify ourselves
after they have been concluded, even if these are conducted for the sake
of concord and brotherly love as in the case of the sons of Job."
Surely then, if the sons of Job were not at a feast but in prayer or
some other spiritual activity, the devil would not have dared to destroy
the house and them, as Origen interpreted the passage: "The devil was looking
for an opportunity to destroy them. Had he found them reading, he would
not have touched the house, having no reason to put them to death. Had
he found them in prayer, he would not have had any power to do anything
against them. But when he found an opportune time, he was powerful. What
was the opportune time? It was the time of feasting and drinking." Do you
see then, dear reader, how many evils are brought forth by luxurious foods
and feasting in general?
A Handbook of Spiritual Counsel, by St. Nicodemos (Chapter
Used with the permission of Fr Seraphim Holland from his