And, therefore, turn home again into thyself and hold thee within, and beg no more without, namely, swines’ meat. For if thou wilt needs be a beggar, ask and crave within of thy Lord Jesus, for He is rich enough, and gladlier would give thee than thou canst ask, and run no more out as a beast of the flock, that is a worldly man or woman, that hath no delight but in his bodily senses. And if thou do thus, thy Lord Jesus will give thee all that thou needest, for He will lead thee into His wine cellar, and make thee to taste and try His wines, which liketh thee best for he hath many tuns. (John Climacus)

The more we know God, the more we understand ourselves.

The more we seek Jesus, the more we find ourselves.

Unlike Climacus, I perceive the bodily senses can help us know God and seek Jesus.

I nonetheless agree with Climacus that the senses can also be distracted and confused.

But seek first his kingdom and his righteousness, and all these things will be given to you as well. (Matthew 6:33)

Thus saith our Lord in a threatening way to a chosen soul in holy Writ: Thou fairest among women, if thou knowest not thyself, go out, and walk after the steps of the flock of thy fellows, and feed thy kids. And it is as much as to say: Thou soul, fair by nature, made after the likeness of God, frail in thy body as a woman, by reason of the first sin, that thou knowest not thyself, nor how that angels’ food should be thy delights within, therefore goest thou out by thy bodily senses, and seekest thy meat and thy liking as a beast of the flock, that is as one outcast and rejected, and therewith thou feedest thy thoughts and thine affections, which are unclean as goats. It is a shame for thee to do so. (John Climacus)

Because we do not know our origns and purpose, because we do not know ourselves, we mistake what we need and want what is bad for us.

Unlike Climacus I am not sure that delighting the senses is bad for us. But I am sure the senses are attracted to what is both good and bad for us.

Through self-knowledge we can distinguish between what is good for us and what is bad. This may, in some cases, be different for you and for me.

For each of us what is good begins with our fundamental nature as a creature of God and the grace that God has extended to all.

In this beginning with the nature of God, I expect Climacus and I agree.

And this would be little mastery or difficulty for thee to do, if thou didst once see thy own soul by clear understanding what it is, and how fair it is in its own nature, and so is still, were it not so overlaid with a black mantle of this foul image. But because thou knowest it not, therefore leavest thou the inward sight of thyself, and seekest thy food without, abroad, like a brute beast. (John Climacus)

Our task is to clean and cultivate our essential nature.

We have been distracted from this task by misunderstanding our nature and our needs.

Knowing what I really need depends on knowing who and what I am.

Knowing who I am points me to my origins and purpose.

Knowing my origins and purpose should help me know my destination, which would allow distinguishing want from need, surfeit from sufficient.

Lift up thy lanthorn, and thou shalt see in this image five windows, by which sin cometh into thy soul, as the Prophet saith: Death cometh in by our windows. These are the five senses by which thy soul goeth out of herself, and fetcheth her delight, and seeketh her feeding in earthly things, contrary to the nobility of her own nature. As by the eye to see curious and fair things, and so of the other senses. By the unskilful using of these senses willingly to vanities, thy soul is much letted from the sweetness of the spiritual senses within; and therefore it behoveth thee to stop these windows, and shut them, but only when need requireth to open them. (John Climacus)

I would simply agree, if Climacus advocated cleaning the windows, oiling their hinges, and restoring the wood.

I would probably defer if Climacus commended new insulated windows with double-pane, gas-infused glass.

To shut up the windows, to stop using them, strikes me as starving - rather than saving - the soul.

Unskilful using - leaving wide open in winter or shutting tight in summer - is a problem.

God gave us the senses, they are much of who we are, to open them to God and neighbor cannot in itself be wrong.

By this that I have said, thou mayest in some measure see into this image of sin, and perceive how much it hinders thee. The Gospel saith, how that Abraham spake to the rich man that was buried in hell, on this wise: There is betwixt us and you a great chaos; that is to say, a thick darkness betwixt thee and us, that we cannot come to thee, nor thou to us. This dark image in thy soul and mine may be in like manner called a chaos, that is, a great darkness, for it letteth us that we cannot come to Abraham, which is Jesus, and it letteth Him, that He will not come to us. (John Climacus)

Most modern translations refer to a "great chasm" rather than a great chaos. Climacus almost certainly mis-read his Greek text. Chasm is χάσμα. Chaos is χάος.

Climacus might also have considered chasm and chaos as near synonyms. Each include the sense of there being an absense. For the Greeks chaos is - among other meanings - unorganized potential.

Abraham, the poor man Lazarus, the rich man, and the rich man's brothers each had the same potential for God's grace.

Abraham and Lazarus chose to organize their potential around God's intent. The rich man and his brothers chose to organize their potential around wealth and fine living. Chaos was organized, but with very different results.

The image is of the Valles Marinaris on Mars. This is the largest chasm in the earth's solar system.

Set thyself, therefore, about Humility and Charity, and using all thy diligence and industry to come by them, yet shalt thou have enough to do in getting of them. And if thou canst get them, they will direct thee, and measure thee privily and secretly, how thou shalt eat, and how thou shalt drink, and succour all thy bodily needs, that there shall no man know of it, unless thou thyself do tell it him, and that thou shalt not be in perplexity, scruples, vexation, anguishment, or heaviness, nor with any lust or adhering to the delights and likings of sensuality, but shalt do all in peace of a glad conscience with all quietness and satisfaction. I have spoken more than I thought to have done in this matter, but nevertheless do (as far as thou canst) as I say, and I hope God shall make all well. (John Climacus)

While Climacus is suspicious of sensuality, I perceive in our sensual nature sacramental potential.

Neither of us, however, are entirely confident we have fully understood God's intent regarding human sensuality.

Where Climacus and I agree, we can be more confident: If we will give all we can to humility and love, then - whatever else - we will experience the grace of God.

In humility I will listen to God and neighbor. In humility we listen to one another. In humility we celebrate each others gifts.

With love we recognize God alive in the world. In love we come to know our neighbors needs and receive their love. We respond to the needs of our neighbor and are fulfilled in love.

For wot thou well, that he that hath in his desire and in his endeavours no other respect to no other thing but Humility and Charity, always crying after them, how he may have them, he shall through such desire and manner of working profit and increase, not only in those two virtues, but also in all other virtues together with them, as in chastity, abstinence and such other (though he have but a little regard to them in comparison of the other, namely, Humility and Charity) more in one year than he should, without the said desire and manner of working, profit in seven years, though he strive against gluttony, lechery and such other continually, and beat himself with scourges each day from morning to even-song time.(John Climacus)

Humility is being grounded, attentive to what is real, and cognizant of our relationships and dependence on one another.

Charity is to love one another. The Latin caritas means to esteem, cherish, and to actively demonstrate one's love.

Humility and love are very dense spiritual elements. Even small amounts will anchor us and give us the stability we need.

Gluttony and lechery neglect our relationships and indulge in what is un-real. But they are ephemeral and will not un-do what humility and love can do.

In humility and love we know God, our neighbor, and cultivate our best self -- even when we are not always our best self.

Do as I say, take thy meat as it cometh, or provide it according to reason, and take it gladly, as a thing that thou needest; but be well aware of lusts that cometh with need, eschew too much as well as too little. And having done, if after it there arise in thee a remorse or biting of conscience, that thou hast eaten too much, and thereupon thou becomest sad and heavy with overmuch bitterness against thyself, lift up the desire of thy heart to thy good Lord Jesus, and acknowledge thyself a wretch, and a beast, and ask Him forgiveness, and say that thou wilt amend it, and pray that he will forgive thee. Leave off then, and think no further of it, nor strive so much with the vice, as if thou wouldst destroy it utterly, for it is not worth the doing so, neither shalt thou be ever able to bring it about that way; but set thyself about some other business bodily or ghostly, according as thou findest thyself best disposed, that thereby thou mayest profit more in other virtues, as in humility and charity. (John Climacus)

Leave off then and think no further of it... but set thyself about some other business.

There is a tendency among religious people to make more of our sins than the sins deserve. This is a form of pride.

This is especially the case with sins that have their origin in natural need. The temptation will recur.

We should recognize the sin and ask forgiveness, confident of God's grace.

Then -rather than obsess over the temptation - we ought give our attention to how we serve God and neighbor. There is a great need for our attention.

Therefore, thou shalt behave thyself discreetly about thy body, yielding it necessaries reasonably, and then let God send thee what He pleaseth, either health or sickness; take it gladly, and grudge not willingly against Him.(John Climacus)

We are to be reasonable, discreet, and then depend on God.

We are to be reasonable: use our intelligence, be logical, reocognizing - and if needed adjusting for - our motivations.

We are to be discreet: careful, prudent, judicious, we are discern what is needed and distinguish it from what is not needed.

We are to depend on the grace and love of God. Originally the Latin - pendere - suggested motivation or origin. Which returns us to being reasonable: Our motivation is to experience the grace and love of God.

Whatever else, we need the grace and love of God.

For know thou well, that what man or woman that shall be occupied spiritually in thoughts, great pain or hunger wilfully undertaken or bodily sickness or pain in the stomach, or in the head, or in other parts of the body for want of good ruling of themselves in too much fasting, or in any other way, will much let the spirit, and much hinder him from the knowing and beholding of spiritual things, unless he have much grace, and be arrived to great abilities in the Contemplative life. For though it be true, that bodily pain either of penance, or of sickness, or of bodily occupation, sometime letteth not the fervour of love to God in devotion, but oft increaseth it, yet I believe that they let the fervour of love in Contemplation, the which may not be had nor felt fully, but in rest and freedom of body and soul from all the aforesaid corporal pains, wants, employments and solicitudes. (John Climacus)

When our basic need for food has been filled, Climacus perceives we are more likely to experience the fervour of spiritual love.

Give us this day our daily bread.

Does the same principle apply to other basic needs or only food and drink?

Above Climacus seems to suggest it depends on whether the absence of the basic need will distract us from contemplation.

But we also know that fulfilling our "basic" needs can be distracting. What are our basic needs and what is reasonable in filling them?

Lead us not into temptation.

And, therefore, if thou wilt come to cleanness of heart, thou must strive against the unreasonable stirrings of fleshly desires, but against the ground of them thou shalt not rise; for the ground of it is Need, as natural hunger, which thou must necessarily feel, and must attend thereto, and satisfy it in fitting time and manner, and help thyself against it by medicine of meat, as thou wouldst help thyself in a reasonable manner against a bodily sickness, that thou mayest more freely serve God both bodily and spiritually. (John Climacus)

I wonder if Climacus would allow that we can enjoy what we need?

Since we need to eat, in attending reasonably thereto can we take care to choose or make a meal that enlivens our senses?

In determining what is reasonable, I understand we should not over-consume. Neither should we consume in a manner that is motivated by envy or reinforces pride.

One of the meals I remember most was a wonderful asparagus risotto with a glass of prosecco taken just after mass at St. Marks on a beautiful Sunday in Venice. I ate nearly alone on the Danielli terrace.

The setting was extraordinarily beautiful and the meal was flavorful, steaming hot, and practically perfect. Was this sinful or a continuation of the worship I had begun in St. Marks?

For know thou well, that fleshly desires and unreasonable likings in meat and drink, or any likings that belong to the body, exceeding reasonable needs, though they be not always great sins to him that is in charity. Nevertheless, to a soul that desireth cleanness and purity of heart, and a spiritual feeling of God, they are full heavy, painful and bitter, and greatly to be eschewed; for the spirit cannot feel his kindly savour within, till the flesh hath lost his beastly savour without. (John Climacus)

By grace and with discipline we ought not exceed reasonable needs.

We are better in every way when our body is rested and clean, our appetites are modestly filled, and we use our senses and strength in good work.

Our bodies are our principal temple. Here we can meet God each day and every minute. Our temple ought to be a place of peace and inspiration focused on our relationship with God.

I will not excuse them that fall in the likings and delights of gluttony and lechery, as if they sinned not; for I wot well that all the kinds of them are sins more or less, according to the measure of the lust and misbehaviour in the sin, and other likings, with consideration of how far voluntary it was with other circumstances. But my desire is, that thou mightest know and esteem all sins according as they are, indeed, the greater to be the greater, as are spiritual sins; and the less to be the less, as are fleshly or sensual sins; and yet nevertheless would I have thee to hate and fly all, both bodily and spiritual, with all thy might.(John Climacus)

Which comes first, to hate sin with all thy might or to seek the grace of God with all thy being?

Perhaps it depends on the person. Depending on our own experience - and especially on our state of pride - embracing our own flaws and failures may be a pre-requisite to grace.

But in one way or another, at some time or another, our attention must shift to seeking and accepting the grace of God.

And therefore he that riseth against the feeling of fleshly liking in meat and drink, more fully and more sharply than against those of pride, or covetousness, or lechery, or envy (the which because they be more spiritual and less perceivable, seem perhaps less evil, and are less reprehended). I say that he is half-blind, for he seeth not his spiritual uncleannesses (as of pride and envy), how foul they are in God’s sight, for, I believe that if a man could see with his spiritual eye how foul pride and covetousness are in God’s sight, and how contrary they are to Him, he would more loathe a stirring of pride, and the vain liking of it; and also he would more abhor and rise against that evil will of envy, or anger to his neighbour than many a stirring or liking either of gluttony or of lechery. Nevertheless, all men do not think so, for commonly men are more shy or troubled to feel a stirring of fleshly sin, and have for it more sorrow and heaviness than for great likings in vain-glory or in other ghostly sins. But they are not wise; for if they would understand the holy Scriptures and sayings of doctors they should find it as I say, which I neither may nor will rehearse now.(John Climacus)

The Pharisees began by seeking spiritual wisdom through physical discipline. But many (not all) ended up proud of their discipline and further separated from spiritual wisdom.

The fleshly sins - gluttony, lechery, and lust - separate us from God and neighbor. But precisely because they are fleshly we are less likely to pretend to be pure.

How do we cultivate the same level of self-awareness for the more insidious sins of pride and envy? If we could choose, we ought welcome gluttony if we could trade it for pride.

The same may be said of pride and of covetousness, and of such other, for thou mayest live though thou wert not proud at all, nor covetous, nor luxurious, and therefore thou shalt labour to destroy the very feelings of them as much as thou canst, and so seek to cleanse and take away the very ground of those sins. But in gluttony it is otherwise, because the ground thereof, which is natural appetite and need, must remain as long as thou livest, therefore must thou only arise and fight against the unreasonable desires of thy natural appetite therein, the which do creep in under pretense, and by occasion of the said just and reasonable need; smite these unreasonable stirrings, and keep the ground whole. (John Climacus)

It may be lack of humility, but I see the whole range of Maslow's hierarchy as dealing with natural appetite.

We need food and drink, so we can be tempted to gluttony. We need self-esteem and self-actualization, so we can be tempted to pride.

For each and every need we must fight against the unreasonable desires of our natural appetites.

To recognize these unreasonable desires we must cultivate our reason. To keep the ground whole we must be honest, especially with ourselves, regarding our motivation and purpose.

To avoid temptation and achieve wholeness we must receive the grace of God.

But this travail and labour against the ground of lechery must be spiritual, by prayers and spiritual virtues, and not by bodily penance only; for wot thou well, that if thou fast and watch and scourge thyself, and do all that thou canst, thou shalt never have cleanness and chastity without the gift of God, and without the grace or virtue of humility. Thou shalt sooner kill thyself, than kill fleshly stirrings and feelings of lust and lechery, either in thy heart or in thy flesh, by any bodily penances; but by the grace of Jesus, in an humble soul, the ground may be much stopped and destroyed, and the spring may be much dried, the which will cause true chastity in body and in soul. (John Climacus)

To suppress lust and lechery Climacus counsels prayer,humility, and grace much more than personal penance and discipline.

Again I wonder if as with food and drink -- and perhaps with self-esteem -- the spiritual challenge is less suppression than proper engagement.

What Climacus calls lust and lechery is an expression of being male and female, separate in the universe, and a hunger that emerges as naturally as that of the stomach.

As we ought cultivate a mindfulness of eating and drinking, surely our sexuality would benefit from such care.

What is healthy or unhealthy? What enhances our relationship with neighbor and God? What attitudes and behavior separate us from neighbor or God? What is true, what is good, what is beautiful?

That is to say, slay unreasonable lust and sensual voluntary liking, and spare and keep natural liking and corporal ability, and they do not so. But against all other sins thou shalt arise to destroy, not only deadly sins and the greater venials, but also against the ground of them by suppressing the stirrings and motions of them, and also avoiding the occasions and motives and incentives to them as much as thou canst; but this thou canst not do here with all thy skill, for thou canst not live without meat and drink, but thou mayest live without lechery or carnal pleasure if thou wilt, and never better than when without it. And therefore thou shalt not fly only the deeds of it (namely, the doing of any external thing against chastity) but also thou shalt suppress and destroy within thee all mere inward and mental desires against the virtue of chastity (the which mental desires or thoughts are sometimes only venial sins, and sometimes mortal); but also thou shalt labour against the ground of the said sin, and seek to destroy the feeling and the rising of fleshly stirrings.(John Climacus)

Meat and drink (which for monastics included wine and beer) are needed to survive. As a result, Climacus allows for a natural liking. While he does not say so, I expect he would discourage any great attention to or variation in taste. Even here there is a chance to suppress sensuality. He would certainly encourage modest quantitites.

But we can live without sex, "never better than when without it." And even refraining from sexual activity is insufficient. Climacus urges us to entirely separate ourselves from any inclination to lechery or carnality. Originally these were terms for sexual excess. But for the monastic even a little was too much.

Chaste is derived from ancient words that mean to separate. Sacred means to separate the holy from the non-holy. I want to honor the impulse. But I am mindful of how Jesus consistently broke down the divisions that were understood to have religious meaning. I will keep listening to Climacus, but I hope my ear will listen even more to Jesus.

The image is a poster for the 1971 film Carnal Knowledge.

And these stirrings and likings of gluttony, among all other sins, are most excusable and least perilous. And therefore thou shalt not rise against the ground of this sin as thou shalt against the ground of all other sin, for the ground of this sin is only natural need and necessity, the which thou canst not eschew, unless thou shouldst do worse, namely, slay this need (as many unwise persons do, by destroying their bodies or healths), whereas they should only slay the thief and spare the true man. (John Climacus)

The foundation of this sin is true need.

Of other sins we are enjoined to root out the fundamental cause of sinning. But with gluttony - broadly understood - we are dealing with the lower levels of Maslow's hierarchy. We cannot - should not - seek to deny that on which life depends.

This begs the question: what do we need? Maslow begins with physiological needs, which gluttony most traditionally involves. The hierarchy then moves to safety, love/belonging, esteem, and self-actualization.

Gluttony and lust are often considered together, as Climacus has done. Does this mean that both safety and love/belonging are encompassed by gluttony?

Are pride and envy separate from gluttony? Or are pride and envy how we describe a gluttony of self-esteem?

For our Lord is good and merciful, and forgiveth right soon these venial sins and miscarriages, or excesses about meat and drink (by reason that the occasions of them are hardest to eschew, because of the necessity there is of seeking and taking of them for the upholding of our corporal lives and healths) unto an humble soul.(John Climacus)

A venial sin is a forgiveable error, accessible to grace, pardon, and indulgence.

I understand that our sins are not only forgiveable, but already forgiven. This was the Good News of Jesus.

Sin still separates us from God, still complicates our living, and has a range of other consequences. But is any sin beyond forgiving, beyond God's grace?

I can imagine forgiveness being effectively rejected. God will not force stubborn pride to submit, even to love and grace.

But with the help of true humility every sin is venial.

But another man or woman, who being in grace or charity, hath alway a good general will to God in his soul, whether he sleep or wake, eat or drink, or whatsoever good deed he doth, so that it be not evil in itself; by the which will and desire he chooseth God above all things, and had rather forbear all things in the world, than anger his God for love of Him. This will, though it be but general, is of so great virtue through the grace of our Lord Jesus, that if he fall by frailty in lust and in liking of meat and of drink, or of such other infirmity, either by exercise, in eating too much, or too often, or too greedily, or too lusty and delicately, or too often before the set times of eating, it saveth and keepeth him from deadly sin. And this is truth, as long as he is in charity in his other works, and keepeth his general will in all that he doth; and especially if anon after such his miscarriage he acknowledge his own wretchedness and cry for mercy, and be in purpose specially to withstand such fleshly lusts for the time to come. (John Climacus)

If we over-consume or "too lusty and delicately" consume, but we do so as an aberration - within a broader context of grace and charity - then Climacus is confident the grace and charity will preserve us from the worst of gluttony.

I advocate a mindful and thankful engagement of our sensuality. In what we eat, drink, wear, where we live, and what we do. I see our sensual choices as potential sacraments.

But where is the line between culitivating beauty and worshiping beauty? Where does appreciation end and self-indulgence take over? Climacus wants us to be especially mindful of these distinctions.

But he that lieth in deadly sin of pride or envy, or such other, he is so blinded by the devil, that for the time he hath no power of his free will, and therefore he cannot well withstand fleshly likings when they come, but falleth down willingly to them, as a beast doth to carrion; and inasmuch as he hath no general will before to God principally, because that he is in deadly sin, therefore the lust of gluttony into which he falleth easily, is to him deadly sin, for he maketh no resistance either general or special. (John Climacus)

I have argued that if our consumption is mindful - appreciating those who make what we consume and thanking God - it can be sacramental.

Climacus argues if our consumption is combined with pride or envy it can never be mindful. I agree. Pride and envy will distract us from true thanksgiving.

I especially agree if our consumption is motivated by pride and envy. When these are our motivation we do not so much see, hear, taste, smell, or feel as use consumption as a prop. In pride and envy we value what we consume only for how it flatters our self-image.

Nevertheless, sith it is so, that need is the ground of this, and that need is no sin; for be a man never so holy, it behoveth him to eat, and drink and sleep; therefore the lust and liking that cometh under the colour of this need, and often exceedeth this need, is the less sin. For it is true that he who chooseth lust and the liking of his flesh, and delight in welfare of meat or drink, as the full rest of his heart that he would never have any other life nor other bliss, but live ever in such lust of his flesh, if he might, it is no doubt but he sinneth deadly; for he loveth his flesh more than God. (John Climacus)

While Climacus would find my attitude toward food sinful, it is less sinful because it is based in need.

But I perceive this neglects a spiritual opportunity. In consuming food or anything else there is the chance to appreciate the care and skill of the maker and cause to thank God for the senses given us to enjoy such care and skill.

Mindful consumption, appropriate to our fundamental needs and fulfilling our God-given senses, can be a sacrament that deepens our relationship with God and neighbor.

Therefore here lieth all the mastery and skill to be able to distinguish wisely need from lust and voluntary liking, being so knit together that the one cometh with the other. So that it is hard to take the one (which is the meat or drink) as need requireth, and to reject or not to admit the other, namely, the voluntary and willingly admitted lust and liking, which often cometh under the colour of need.(John Climacus)

How should I distinguish need from voluntary liking? I have not read ahead.

The implication is that if I enjoy something I need - such as food, drink, or clothing - I am edging toward sin.

The Latin word from which glutton is derived means to gulp, to swallow without tasting. The glutton does not enjoy. The glutton is obsessed, which is entirely different.

I am reacting so strongly that I will need to give particular care to the advice Climacus offers.

I do not doubt the problem of gluttony and other aspects of over-consumption, but I tend to see the source as insatiability rather than sensuality.

The image is from an allegory of gluttony by Hieronymus Bosch.

Soothly and without doubt I am full far from knowing how to do better in this point, and further from doing of it, for to eat I have by kind or nature, but to skill how to eat, I cannot but by the grace of God. St Paul had this cunning by the grace of God, as he saith himself thus: I am cunning in all things, through Him that strengtheneth me; for I can hunger, and I can eat, I can with plenty, and I can with poverty, I can do all things. St. Austin saith thus to our Lord: Lord, thou hast taught me that I should take meat as a medicine: hunger is a sickness of my nature, and meat is a medicine thereof. Therefore the liking and delight that cometh therewith, and accompanieth eating, inasmuch as it is natural, and followeth of necessity, it is no sin; but when it passeth into lust, and into a voluntary and sought or intended pleasure, then it is sin. (John Climacus)

Consumption beyond need is a physical, spiritual, and economic problem. We have evolved into a society that in many ways depends on unnatural, unhealthy and unsustainable levels of consumption.

But I don't perceive this is the result of lusty sensuality. Most of our food is not eaten for pleasure. We over-eat more as a matter of convenience and cost. Food that fulfills the senses takes time and care. We seldom give either.

A deep yearning for the pleasure of well-conceived and carefully prepared meals would help us more than the most rigorous diet. Sensual and spiritual discernment for what we consume need not degenerate into lustful self-indulgence.

As unto this I say: That if in eating, drinking and other takings of necessaries for thy body, thou observe and keep measure; which is that thou do but what is needful for nature, and thou receivest or admittest no further pleasure or delight in the taking, than the nature of the thing doth needs bring with it; and all this thou dost not of purpose to please thy sensuality, but for ghostly delight which thou feelest in thy soul, and the upholding of thy body in the service of God, I grant that for a truth thou then sinnest right nought therein, but mayest well eat and sleep in that manner as thou hast mentioned. (John Climacus)

God created me with sight, scent, hearing, taste, and touch. I give thanks for each of these gifts.

To fully receive and honor these gifts requires some care and cultivation. Do I need taste less than I need calories? As a complex carbohydtrate is healthier for me than any fat or sugar, is not a carefully seasoned, beautifully presented meal better for me?

Physically and spiritually excess is unhelpful and sometimes harmful. But sensual pleasure is not, ipso facto, excess.

Still mayest thou see more in this image, though it be dark, namely, sensual love to thyself, in gluttony, sloth and lechery. These fleshly likings make a man full beastly, and far from the inward savour of the love of God and from the clear sight of spiritual things. But thou wilt say that thou must needs eat and drink and sleep, which thou canst not do without liking, therefore thou thinkest this liking is no sin. (John Climacus)

As Climacus continues consideration of the deadly sins we move from pride and envy to three closely related behaviors.

Gluttony: Excessive or voracious consumption.

Sloth: Constant disinclination to exertion; indolence, laziness, slowness.

Lechery: Carnality, lust, sexual promiscuity.

These are each a form of extreme self-indulgence, where a natural good is transformed into an unnatural craving.

The tatoo by David Sena depicts the seven deadly sins.

But see, now then, since covetousness, in the naked ground of it, letteth a man or woman so much from the spiritual feeling of the love of God, how much more, then, doth it let and cumber worldly men and women, who by all their wits and bodily business night and day, study and travail how they may get riches and plenty of worldly goods? They can have no other delight but in worldly things; nay, they will not, for they seek it not. I say no more of them at this time; for in this writing I spake not to them. But this I say, that if they would see, or could see what they do, they would not do so. (John Climacus)

To covet is to deeply and eagerly desire what belongs to another.

The desiring, alone, is not typically a problem.

The problem arises from a wrongful, inordinate desiring that disregards the rights and needs of others.

But even a simpler, less passionate covetousness is a fantasizing that distracts us from the present.

To engage the blessings and relationships we have would leave little time or energy for wanting what we do not have.

For who so could understand the spiritual reward, how good, how precious and how worthy it is (for it is everlasting), he would not for the love of all earthly joy, or having all earthly things (though he might have them without sin) hinder, no, nor lessen the least reward of the bliss of heaven, which he might have if that he would; but God knows I speak more than I do myself. But I pray thee do thus as I say, by the grace of God, if thou canst, or any other man that will, for it would be a comfort to my heart (though I have it not in myself that which I say) that I might have it in thee, or in any other creature, which hath received more plenty of His grace than I. (John Climacus)

We are all sinners. We have all received God's grace.

We will covet. We will envy. We will respond in pride.

We can also love. We can also create. We can also forgive.

Without discounting our sinfulness, we might give particular attention to forgiving our own sin.

Climacus sought perfection, but God is pleased with progress.

Climbing the ladder one step at a time, one day at time, thrilled to be a bit closer to the source of love.

For St Austin said to our Lord thus: Lord, he loveth Thee but little, that loveth anything with Thee, which he loveth not for Thee. For the more love and covetousness of any earthly thing is with thee, the less is the love of God in thy heart. For though it be so, that this love of earthly things putteth them not out of charity; but if it be so much that it strangleth the love of God and of their neighbour, verily it hindereth and letteth them from the fervour of charity, and also from that special reward which they should have in the bliss of heaven for perfect poverty, and that is a great loss if thou couldst see it. (John Climacus)

This supposed conflict between heaven and earth, between love of God and love of others has been imposed on biblical interpretation by neo-Platonism.

Jesus taught us, "Thy kingdom come, Thy will be done, on earth as it is in heaven." This is God's earth, we are God's creatures, and it is very good.

Covetousness, avarice, envy, pride and other such are not expressions of love. We never own anything that we love. Love honors the integrity and separateness of the other.

The bliss of heaven does not compete with the bliss of our present condition. It was the purpose of Jesus to show us how to live here and now within God's reign.

There is beauty and abundance, here and now. There is goodness and joy, here and now. There is truth, as much as we can know, to be encountered today.

The image is of the marriage feast at Cana by Veronese. A larger image will open by clicking above.

Soothly in this point I fear that many who have taken upon them the state and likeness of poverty are much letted and hindered in their pursuit of the love of God; I accuse no man, nor reprove any state, for in each state there be some good, and some otherwise; but one thing I say to every man or woman that hath taken the state of voluntary poverty, whether he be religious or secular, or what degree he be in, as long as his love and his affection is bounden and fastened, and as it were glued with the love of any earthly thing, which he hath, or would have, he cannot have nor feel soothfastly the clean love, and the clear sight of spiritual things. (John Climacus)

Love of neighbor is - along with love of God - the foundation of faith.

Love of nature, as manifestation of God, is often a pathway to closer relations with God.

Music may be the most God-like of human creations, it can be both an expression of our love for God and a bridge to God.

Perhaps the issue is not so much one of rejecting love, but of understanding that true love does not envy nor boast, it is not proud nor self-seeking (1 Corinthians 13)

Anything worth loving is beyond owning. We cannot possess what we love. We can praise and give thanks for what we love, but it is never ours alone.

For to love and have more than thou reasonably needest, only for lust and liking, is a great fault. Also, to fix thy love upon the thing which thou needest, for the thing itself, is a fault also, but not so great. But to have and use that thing that thou needest without love of it, more than and need requireth, without which the thing cannot be used, is no fault. (John Climacus)

I have accumulated much more land than I need. I don't know about lust, but I like having the land. The selfish justification for purchasing the land has been to keep it from being purchased by others. I don't so much use the land as hold it in-trust. I like the wildness of the land and the wild things that very much need the land.