For the nature of this fault was admirably expressed under cover of the following puzzle by one of the Elders in a discussion with some philosophers, who thought that they might chaff him like a country bumpkin because of his Christian simplicity. “My father,” said he, “left me in the clutches of a great many creditors. All the others I have paid in full, and have freed myself from all their pressing claims; but one I cannot satisfy even by a daily payment.” And when they could not see the meaning of the puzzle, and urgently begged him to explain it: “I was,” said he, “in my natural condition, encompassed by a great many faults. But when God inspired me with the longing to be free, I renounced this world, and at the same time gave up all my property which I had inherited from my father, and so I satisfied them all like pressing creditors, and freed myself entirely from them. But I was never able altogether to get rid of the incentives to gluttony. For though I reduce the quantity of food which I take to the smallest possible amount, yet I cannot avoid the force of its daily solicitations, but must be perpetually dunned by it, and be making as it were interminable payments by continually satisfying it, and pay never ending toll at its demand.” Then they declared that this man, whom they had till now despised as a booby and a country bumpkin, had thoroughly grasped the first principles of philosophy, i.e., training in ethics, and they marvelled that he could by the light of nature have learnt that which no schooling in this world could have taught him, while they themselves with all their efforts and long course of training had not learnt this. This is enough on gluttony in particular. Now let us return to the discourse in which we had begun to consider the general relation of our faults to each other.
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