1Tim 4:3

“And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a reigned temperance of this kind.”

“It follows that celibacy is not particularly praiseworthy unless it arises through love of God. The blessed Paul says of those who show a distaste for marriage, "In the last days people will abandon the faith, attaching themselves to deceitful spirits and the teachings of demonic powers that they should abstain from food, at the same time forbidding marriage." Again he says, "Do not let anyone disqualify you in forced piety of self-mortification and severity to the body." Well? Did not the righteous of past days share gratefully in God's creation? Some of them married and produced children without loss of self-control.”

“The apostle set a brand upon those who were inclined entirely to forbid marriage and who were determined to lay an interdict on meats which God has created. We, however, do not do away with marriage if we disavow its repetition, nor do we condemn meats if we fast oftener than others. It is one thing to regulate but another thing to do away with altogether.”

“Now, whence comes this halving of salvation, if not from a failure of goodness? What could have been a better proof of a perfect goodness, than the recovery of the whole man to salvation? Totally damned by the Creator, he should have been totally restored by the most merciful god. I rather think that by Marcion's rule the body is baptized, is deprived of marriage, is cruelly tortured in confession.”

“Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God. And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars.”

“For bear with me, O Marcion: as you have instituted a comparison of what is good and evil, I also to-day will institute a comparison following up your own tenets, as you suppose them to be. You affirm that the Demiurge of the world is evil — why not hide your countenance in shame, (as thus) teaching to the Church the doctrines of Empedocles? You say that there is a good Deity who destroys the works of the Demiurge: then do not you plainly preach to your pupils, as the good Deity, the Friendship of Empedocles. You forbid marriage, the procreation of children, (and) the abstaining from meats which God has created for participation by the faithful, and those that know the truth. (Thinkest thou, then,) that thou canst escape detection, (while thus) enjoining the purificatory rites of Empedocles? For in point of fact you follow in every respect this (philosopher of paganism), while you instruct your own disciples to refuse meats, in order not to eat any body (that might be) a remnant of a soul which has been punished by the Demiurge. You dissolve marriages that have been cemented by the Deity. And here again you conform to the tenets of Empedocles, in order that for you the work of Friendship may be perpetuated as one (and) indivisible. For, according to Empedocles, matrimony separates unity, and makes (out of it) plurality, as we have proved.”

“Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner with the Church. In respect, however, of their mode of life, they pass their days inflated with pride. They suppose, that by meats they magnify themselves, while abstaining from animal food, (and) being water-drinkers, and forbidding to marry, and devoting themselves during the remainder of life to habits of asceticism. But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: "The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer." This voice, then, of the blessed Paul, is sufficient for the refutation of those who live in this manner, and plume themselves on being just; (and) for the purpose of proving that also, this (tenet of the Encratites) constitutes a heresy.”

“The Savior then commanded, "What God has joined together, let not man put asunder." But man wishes to put asunder what God has joined together. He does this when, "falling away from the sound faith, he gives heed to seducing spirits and doctrines of demons, through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron, and by forbidding" them not only to commit fornication but even "to marry." In this way he dissolves even those who before had been joined together by the providence of God.”

“Do you still want me to show you what kind of fast it is appropriate for you to practice? Fast from every sin, take no food of malice, take no feasts of passion, do not burn with any wine of luxury. Fast from evil deeds, abstain from evil words, hold yourself from the worst evil thoughts. Do not touch the secret loaves of perverse doctrine. Do not desire the deceptive foods of philosophy which seduce you from truth. Such a fast pleases God. But "to abstain from the foods which God created to be received with thanksgiving by the faithful" and to do this with those who crucified Christ cannot be acceptable to God.… However, we do not say this that we may loosen the restraints of Christian abstinence.”

“It should also be laid down as essential that continency is inexorably demanded of combatants for godliness, so that they may bring the body into subjection, "for every athlete exercises self-control in all things." However, to avoid being classed with the enemies of God who are seared in their conscience and, therefore, abstain from food which God has made for the faithful to partake of with thanksgiving, we should taste each dish when occasion offers so as to indicate to those looking on that "all things are clean to the clean" and that "every creature of God is good and nothing to be rejected that is received with thanksgiving; for it is sanctified by the word of God and prayer." The aim of continency must nevertheless be kept in mind also, to the extent that we satisfy our need with the plainer foods and those necessary to sustain life, avoiding the evil of taking our fill of them and abstaining absolutely from those foods whose sole purpose is to give delight.”

“Do not abhor meats as if they were taboo. The apostle evidently knew people like that, since he says that there are those "who forbid to marry and command to abstain from meats which God has created to be received with thanksgiving by those who believe." If therefore you are abstaining from these things, let it not be as from things abominated, or your reward is lost, but as good things let them be transcended, in the quest of the fairer spiritual rewards that are set before you.”

“Let no one think … we are disregarding the institution of marriage. We are not ignorant of the fact that this also is not deprived of God's blessing. But since there is sufficient support for it and since the common nature of man, bestowed on all who come to birth through marriage, automatically inclines in this direction—whereas virginity somehow goes against nature—it would be superfluous to go to the trouble of writing a plea for marriage or a eulogy of it. It is pointless to emphasize its indisputable inducement, I mean pleasure, unless there should be need of such words because of some people who tamper with the teachings of the church on marriage, whom the apostle calls "those having their conscience branded."”

“"Well," someone says, "what do you expect us to do? To live in the mountains and become monks?" This question saddens me for this reason, that some think only monks to be truly concerned with decency and chastity. Yet surely Christ made his laws to apply to everyone.… Indeed, I do not "forbid marriage," nor do I mean to block your access to pleasure, but I want you to have it in a chaste way, not shamefully or in a way deserving reproach and subject to endless misgivings. I do not insist that you live in the mountains and the deserts but that you be good and moderate and chaste, while dwelling in the midst of the city.”

“"Forbidding to marry, and commanding to abstain from meats." Why then has he mentioned no other heresies? Though not particularized, they are implied by the expressions of "seducing spirits and doctrines of demons." But he did not wish to instill these things into the minds of men before the time; but that which had already commenced, the case of meats, he specifies. "Which God hath created to be received with thanksgiving of them which believe and know the truth." Why did he not say, by the unbelievers too? How by the unbelievers, when they exclude themselves from them by their own rules? But is not luxury forbidden? Certainly it is. But why? if good things are created to be received. Because He created bread, and yet too much is forbidden; and wine also, and yet excess is forbidden; and we are not commanded to avoid dainties as if they were unclean in themselves, but as they corrupt the soul by excess. It is then the last time. For "in the latter times," he says, "some shall depart from the faith." "Forbidding to marry." And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity. "Forbidding to marry," he says, "and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." It is well said, "who know the truth." The former things then were a type. For nothing is unclean by nature, but it becomes so through the conscience of him that partakes of it. And what was the object of the prohibition of so many meats? To restrain excessive luxury. But had it been said, "eat not for the sake of luxury," it would not have been borne. They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, "Jeshurun waxed fat, and kicked." (Deut. xxxii. 15) Another cause of these prohibitions might be, that being straitened for other food, they might be reduced to slaughter sheep and oxen; he therefore restrained them from other things, on account of Apis and the calf, which was an abomination, ungrateful, polluted, and profane.”

“Have I not, I would ask, in the very forefront of my work set the following preface: "We are no disciples of Marcion or of Manichaeus, to detract from marriage. Nor are we deceived by the error of Tatian, the chief of the Encratites, into supposing all cohabitation unclean. For he condemns and reprobates not marriage only but foods also which God has created for us to enjoy. We know that in a large house there are vessels not only of silver and of gold but of wood also and of earth. We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver and precious stones; others, on the contrary, hay, wood and stubble."”

“The fact that the Lord was invited and came to the wedding, even without considering the mystical meaning, was meant to affirm what he himself created. For there were going to be those, about whom the apostle spoke, who would forbid marriage and say that marriage is an evil and that the devil created it, although the same Lord in the Gospel, when asked whether a man is allowed to divorce his wife for any reason, replied that he is not allowed except in the case of fornication.”

“The church of God, established in the midst of much chaff and much cockle, tolerates many things, yet it does not approve or accept in silence or practice those things that are contrary to faith and good living. Therefore, what you wrote of certain brothers refraining from meat because they believe it to be unclean is very clearly against faith and sound doctrine.”

“That is, since they knew much that was impure about themselves, their conscience bore the branded marks of their impure life, and therefore condemned marriage. For if their life had truly been pure, their conscience too would have been pure and would not have condemned what God had blessed. Just as an ailing stomach condemns food, while it itself has bad digestive juices within. So then what? Do we forbid entering into marriage? By no means. But those who do not wish to enter into marriage we direct toward the keeping of virginity, teaching that it is more honorable; but from this it does not follow that marriage is already dishonorable, just as from the fact that gold is more honorable, it does not follow that it is more honorable than something honorable, and the better is better than the good, not the bad. Therefore, let the one who is able take up the gold of virginity; and the one who cannot, let him accept the silver of marriage. What then? Did not God create foods even for unbelievers? Yes, but they abstain from them. So what then? Is indulgence not forbidden? Very much so, but not the eating of food. For eating observes moderation, while indulgence knows no measure. However, even the indulgence in food is not unclean in itself, but because it weakens the soul of those who give themselves over to it. "And those who have known the truth." Everything pertaining to the Jews was a type, but now truth reigns. Many things were forbidden to the Jews (Lev. 11 ff.), not as unclean, but in order to root out indulgence—so that they, being placed in a constrained position by the many prohibitions, would slaughter bulls and sheep and in this way come to know what kind of gods the Egyptians had invented for themselves. So by "truth" understand either faith in Christ, or simply that truth of which he will presently speak.”

“Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matt 19:6); a woman sins not, if she marry (1 Cor 7:36). Likewise, the Manicheans forbid the use of foods, i.e., they command abstinence from foods. Now abstaining from foods can be lawful, when it is for the purpose of taming the flesh, as Timothy abstained from wine; or to avoid scandal, as the Apostle says in 1 Corinthians: if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother (1 Cor 8:13). And it can be unlawful: first of all, when it involves obeying false laws, as though the observances of the old law were still in vogue contrary to the Apostle in Galatians (Gal 2:15); second, when it accords with the heresy of the Manicheans, not because it is commanded by the law (which they reject), but because they say that in flesh, eggs, wine, and so on, i.e., in certain particles of these foods the divine nature is an ingredient. But the Apostle does not seem to be referring here to the foods interdicted the by the old law, but to those forbidden by the Manicheans, because he says: in the last times. And he calls those Manicheans devils, because they give more honor to the Devil than other heresies do, inasmuch as they regard him as a principle equal to the good God, since they regard him as the principle of visible things. But the Apostle disproves this error in two ways: first, by reason of God's intention in creating food; and second, from the condition of the creature, at every creature. He says, therefore, that they command abstinence even against God's intention, who created these things to be received with thanksgiving: and every thing that moves and lives shall be meat for you: even as the green herbs have I delivered them all to you (Gen 9:3). But you say: do plants exist for animals and animals for men? The answer is yes; even according to the Philosopher in the Politics I, which states that the imperfect is for the sake of the more perfect. Hence, just as there are degrees of perfection in the production of things: first, the production of plants; then of animals, and finally of men; so also in the use of things: And thus, they are to be received, but with thanksgiving: in all things give thanks (2 Thess 5:18), because all have been granted to you by God: the poor shall eat and be filled (Ps 21:27). And he says, with thanksgiving by the faithful, because they who receive with thanksgiving are faithful. For no one can thank God for that which is unlawful. For he is a fool who thanks God for fornication, because God is not the source of evil. Therefore, he thanks God who recognizes that the use of foods is lawful. And this is made known by faith alone; that is why he says, by the faithful. Then when he says, and by those who have known the truth, for every creature of God is good, he disproves this error by arguing from the condition of the creature: first, he describes the condition of the creature, namely, that every creature is good in itself; second, the use of the creature.”

“who forbid marriage, abstain from foods which God created to be received with thanksgiving by the faithful who know the truth. who forbid marriage. What then? Do Christians not hinder from marrying? By no means. "Marriage is honorable in all things, and the bed undefiled." (Heb. 13:4) But those who do not wish to marry are urged to abstinence. And those who hinder marriage are said to hinder on account of impurity. abstain from foods. It is not a mistake or a lapse in elegance of speech when it says, "to abstain from foods", which seemed to some not even a matter of apostolic vision, but rightly expressed according to the Attic custom (dialect). Just as the phrase, "He prevented him from doing improper things," does not mean that he encouraged him to do improper things; and likewise, "He deterred him from offending friends," does not mean offending friends, but rather the opposite. And again, "He prevented him from stealing," does not mean that he permitted theft. And, "He prevented ceasing from speaking," instead of, "He kept away from such an action." Thus also, "They prevented abstaining from foods," instead of, "They prevented from eating." And this usage is also frequent among outsiders. created to be received [μετάληψιν] with thanksgiving. See how Paul expelled luxury in the name of participation [μεταλήψεως]. For to be received [μετάληψιν] signifies a measured reception [μεμετρημένην]. And he did not expel luxury as something unclean, but as something obstructive due to excess and, as it were, a rupture of the soul. To the faithful, God has created foods to be received [μετάληψιν] thankfully. But not to the unbelievers anymore. For by their own laws they shut themselves off from them. who know the truth. The Jewish rites were indeed a shadow; now the truth has come. Many things were forbidden to them, not because they were impure, but to restrain indulgences. But the truth speaks of the faith which is in Christ.”