1Tim 4:4

“If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.”

“This, assuredly, appeared to me to be ridiculous—to vow to abstain from pork. Therefore, teach them to refrain from foolish prayers and promises; nevertheless, allow the use to be a matter of indifference. No creature of God which is received with thanksgiving is to be rejected. Therefore, the vow is ridiculous; the abstinence is not necessary.”

“The whole of creation is in inward harmony, since the bond of concord is nowhere broken by the natural opposition. In the same way the divine wisdom also provides a blending and admixture of the sensible with the intelligible nature, so that all things equally participate in the good and no existing thing is deprived of a share in the higher nature. Now the sphere corresponding to the intelligible nature is a subtle and mobile essence, which by virtue of its special nature and its transcending the world has a great affinity with the intelligible. Yet, for the reason given, a superior wisdom provides a mingling of the intelligible with the sensible creation. In that way, as the apostle says, "no part of creation is to be rejected," and no part fails to share in the divine fellowship. On this account the divine nature produces in man a blending of the intelligible and the sensible, just as the account of creation teaches.”

“Let it be observed that there is no such thing in the world as evil irrespective of a will. Evil is not discoverable in a substance apart from willing. Every creature of God is good, and nothing of his "to be rejected." All that God made was "very good." But the habit of sinning entered as we have described, and with fatal quickness, into the life of man. From that small beginning spread into this infinitude of evil. Then that godly beauty of the soul which was an imitation of the Archetypal Beauty, like fine steel blackened with vicious rust, preserved no longer the glory of its familiar essence but was disfigured with the ugliness of sin.”

“"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." If it be the creature of God, it is good. For "all things," it is said, "were very good." (Gen. i. 31) By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.”

“Because sin or iniquity is not a seeking of things evil by nature but an abandonment of the better things, this is found written in Scripture. "Every creature is good." Every tree that God planted in paradise was good. Man, therefore, did not desire anything evil by nature when he touched the forbidden tree. But by departing from what was better he himself committed an act that was evil.”

“As there is an unconscious worship of idols and devils in the fanciful legends of the Manichaeans, so they knowingly serve the creature in their worship of the sun and the moon. And in what they call their service of the Creator they really serve their own fancy, and not the Creator at all. For they deny that God created those things which the apostle plainly declares to the creatures of God, when he says of food, "Every creature of God is good, and nothing to be refused, if it is received with thanksgiving." This is sound doctrine.… The apostle praises the creature of God but forbids the worship of it. And in the same way Moses gives due praise to the sun and moon, while at the same time he states the fact of their having been made by God. They have been placed by him in their courses—the sun to rule the day, and the moon to rule the night.”

“The first cause of sin crept in from the enjoyment of food. What more salutary gift of God does our redeemed liberty use than that the will, which once did not know how to restrain itself from forbidden things, now knows how to restrain itself from lawful things? "Every creature of God is good, and nothing ought to be rejected, which is received with the giving of thanks." We were not created to seek out all the riches of the world with a foul and shameless greed. We can restrain voluntarily from what is lawful.”

“And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words. And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“Hast thou forgotten that which Paul crieth, saying, "Everything which hath been created by God is holy, and nothing is to be rejected if it be received with thanksgiving?" But take good heed unto me, in this case also, that thou receive not this word as free permission to eat flesh, and that thou make not use thereof, for the sake of ministering unto thy lusts, for unto the free it is written. If thou hast been tempted in thy soul which standeth upon the height of the freedom of Christ, and hast subdued by the power of thy patient endurance the bondage which is in thee, thou mayest make use of these words, if when thou eatest thou dost not eat with thy senses, and when thou drinkest thou dost not drink longingly that which thou drinkest. If thou canst eat like a dead man, eat, but if thou eatest like a living man, take heed that thou dost not taste thy food with pleasure; for the perception of the taste of that which thou eatest testifieth against thee that thou art still alive unto lust, and that thou eatest in order that thou mayest eat, and not that thou mayest live.”

“For "all things," it says, "were very good" (Gen. 1:31). By saying "creature of God," the apostle designated everything that can be used for food, and in this way already overthrew the error of those who introduce uncreated matter and say that everything came from it. If something is sanctified, does this not mean that it is unclean? No, the apostle makes a qualification. First he essentially says that nothing is unclean, then with a qualification: suppose, he says, that there is something unclean, but you have a remedy: make the sign of the cross over it, give thanks, render glory to God — and the uncleanness disappears. For thanksgiving purifies all things; but the ungrateful person is himself unclean and defiled. Can we then in this way also purify food offered to idols? Yes, if we do not know that it is food offered to idols. But if we know and partake of it, then we are unclean, because we have violated the law commanding us not to partake in the table of demons. Consequently, it is your free will that is defiled by disobedience, while food by its nature is never unclean.”

“He says, therefore, every creature of God is good, i.e., in its nature: God saw all the things that he had made, and they were very good (Gen 1:31). For from a good source good alone proceeds. But because many things are good in themselves, but their use is not good, he proves that every creature is good not only in itself, but also in its use: first, he states his intent; second, he proves it, at for it is sanctified. He says, therefore: nothing is to be rejected, i.e., as though forbidden by divine law; although it might be rejected for some other reason. For example, to take poison is not a sin, but it must be avoided, because it is deadly. The same is true of other foods: they are not to be rejected as things, but only as stimuli to wantonness. Therefore, they are to be rejected only in view of reason's discretion and charity's demands: not that which goes into the mouth defiles a man (Matt 15:11). But why were certain foods forbidden under the old law? Augustine states the reason in the book Against Faustus, when he says that, in that state not only words, but deeds also, prefigured Christ. Hence foods, vesture and sacrifice were figures of a coming state. Therefore, they were not forbidden in themselves, but because they were figures of unclean things. Thus a pig was a symbol of an impure life; consequently, its flesh was prohibited, because it was a sign that in Christ's law all uncleanness would be forbidden. This is Augustine's example. This name, 'tasteless,' can be considered insofar as it is a word composed of letters, and in this sense it is good; or it can be considered as a sign of such and such a thing, and then it is evil and forbidden. The use of every creature, therefore, is good in itself.”

“that every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. For it is sanctified by the word of God and prayer. that every creature of God is good. Paul speaks concerning things that are edible. He already anticipates the heresy of those introducing uncreated matter and said that those were foods. and nothing is to be rejected. Therefore, neither should the idol's food be rejected, provided it is taken with prayer, if you are unaware: since by law you become guilty who are commanded not to be defiled by the food of idols; therefore, by transgressing the law, one is defiled: just as even what is entirely pure, and taken without thanksgiving, becomes defiled because of your voluntary ingratitude. For it is sanctified by the word of God and prayer. If it is sanctified, then is it unclean? Far from it! For everything is clean; but here two points are made against those who say that some foods are unclean. First, that every creature of God is good, and nothing is unclean. But if anyone considers something to be unclean, there is also such a thing as medicine [φάρμακον], he says. For it is sanctified by the word of God, that is, by prayer. Moreover, it is stated earlier: For it is by the word and prayer made to God that it is sanctified.”