We have already shown that the earliest Jewish-Christian communities, both in Palestine and elsewhere--the immediate disciples of the original Twelve--enjoined abstinence as one of the primary obligations of the New Faith; and that the earliest traditions represent the foremost of them as the strictest sort of Vegetarians.[93] If then we impartially review the history of the practice, the teaching, and the traditions of the first Christian authorities, it cannot but appear surprising that the Orthodox Church, ignoring the practice and highest ideal of the most sacred period of its annals, has, even within its own Order, deemed it consistent with its claim of being representative of the Apostolic period to substitute partial and periodic for total and constant abstinence. The following passages in the _Homilies_, or Congregational Discourses, of Chrysostom will serve as specimens of his feeling on the propriety of dietary reform. The eloquent but diffusive style of the Greek Bossuet, it must be noted, is necessarily but feebly represented in the literal English version:-- “No streams of blood are among them [the ascetics]; no butchering and cutting up of flesh; no dainty cookery; no heaviness of head. Nor are there horrible smells of flesh-meats among them, or disagreeable fumes from the kitchen. No tumult and disturbance and wearisome clamours, but bread and water--the latter from a pure fountain, the former from honest labour. If, at any time, however, they may wish to feast more sumptuously, the sumptuousness consists in fruits, and their pleasure in these is greater than at royal tables. With this repast [of fruits and vegetables], even angels from Heaven, as they behold it, are delighted and pleased. For if over one sinner who repents they rejoice, over so many just men imitating them what will they not do? No master and servant are there. All are servants--all free men. And think not this a mere form of speech, for they are servants one of another and masters one of another. Wherein, therefore, are we different from, or superior to, Ants, if we compare ourselves with them? For as they care for the things of the body only, so also do we. And would it were for these alone! But, alas! it is for things far worse. For not for necessary things only do we care, but also for things superfluous. Those animals pursue an innocent life, while we follow after all covetousness. Nay, we do not so much as imitate the ways of Ants. _We follow the ways of Wolves, the habits of Tigers; or, rather, we are worse even than they. To them Nature has assigned that they should be thus_ [carnivorously] _fed, while God has honoured us with rational speech and a sense of equity. And yet we are become worse than the wild beasts._”[94] Again he protests:--