Genesis 1:29
New American Bible (Revised Edition)
29 [a](A)God also said: See, I give you every seed-bearing plant on all the earth and every tree that has seed-bearing fruit on it to be your food;
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Genesis 9:3
New American Bible (Revised Edition)
3 (A)Any living creature that moves about shall be yours to eat; I give them all to you as I did the green plants.
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1 Corinthians 8
New American Bible (Revised Edition)
B. Offerings to Idols[a]
Chapter 8
Knowledge Insufficient. 1 Now in regard to meat sacrificed to idols:[b] we realize that “all of us have knowledge”; knowledge inflates with pride, but love builds up.(A) 2 If anyone supposes he knows something, he does not yet know as he ought to know. 3 But if one loves God, one is known by him.(B)
4 So about the eating of meat sacrificed to idols: we know that “there is no idol in the world,” and that “there is no God but one.”(C) 5 Indeed, even though there are so-called gods in heaven and on earth (there are, to be sure, many “gods” and many “lords”), 6 [c]yet for us there is
one God, the Father,
from whom all things are and for whom we exist,
and one Lord, Jesus Christ,
through whom all things are and through whom we exist.(D)
Practical Rules. 7 But not all have this knowledge. There are some who have been so used to idolatry up until now that, when they eat meat sacrificed to idols, their conscience, which is weak, is defiled.(E)
8 [d]Now food will not bring us closer to God. We are no worse off if we do not eat, nor are we better off if we do.(F) 9 But make sure that this liberty of yours in no way becomes a stumbling block to the weak.(G) 10 If someone sees you, with your knowledge, reclining at table in the temple of an idol, may not his conscience too, weak as it is, be “built up” to eat the meat sacrificed to idols? 11 Thus through your knowledge, the weak person is brought to destruction, the brother for whom Christ died.(H) 12 When you sin in this way against your brothers and wound their consciences, weak as they are, you are sinning against Christ. 13 [e](I)Therefore, if food causes my brother to sin, I will never eat meat again, so that I may not cause my brother to sin.
Footnotes
- 8:1–11:1 The Corinthians’ second question concerns meat that has been sacrificed to idols; in this area they were exhibiting a disordered sense of liberation that Paul here tries to rectify. These chapters contain a sustained and unified argument that illustrates Paul’s method of theological reflection on a moral dilemma. Although the problem with which he is dealing is dated, the guidelines for moral decisions that he offers are of lasting validity. Essentially Paul urges them to take a communitarian rather than an individualistic view of their Christian freedom. Many decisions that they consider pertinent only to their private relationship with God have, in fact, social consequences. Nor can moral decisions be determined by merely theoretical considerations; they must be based on concrete circumstances, specifically on the value and needs of other individuals and on mutual responsibility within the community. Paul here introduces the theme of “building up” (oikodomē), i.e., of contributing by individual action to the welfare and growth of the community. This theme will be further developed in 1 Cor 14; see note on 1 Cor 14:3b–5. Several years later Paul would again deal with the problem of meat sacrificed to idols in Rom 14:1–15:6.
- 8:1a Meat sacrificed to idols: much of the food consumed in the city could have passed through pagan religious ceremonies before finding its way into markets and homes. “All of us have knowledge”: a slogan, similar to 1 Cor 6:12, which reveals the self-image of the Corinthians. 1 Cor 8:4 will specify the content of this knowledge.
- 8:6 This verse rephrases the monotheistic confession of v 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms. And for whom we exist: since the Greek contains no verb here and the action intended must be inferred from the preposition eis, another translation is equally possible: “toward whom we return.” Through whom all things: the earliest reference in the New Testament to Jesus’ role in creation.
- 8:8–9 Although the food in itself is morally neutral, extrinsic circumstances may make the eating of it harmful. A stumbling block: the image is that of tripping or causing someone to fall (cf. 1 Cor 8:13; 9:12; 10:12, 32; 2 Cor 6:3; Rom 14:13, 20–1). This is a basic moral imperative for Paul, a counterpart to the positive imperative to “build one another up”; compare the expression “giving offense” as opposed to “pleasing” in 1 Cor 10:32–33.
- 8:13 His own course is clear: he will avoid any action that might harm another Christian. This statement prepares for the paradigmatic development in 1 Cor 9.
1 Corinthians 10:14-33
New American Bible (Revised Edition)
14 Therefore, my beloved, avoid idolatry.(A) 15 I am speaking as to sensible people; judge for yourselves what I am saying. 16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?(B) 17 Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.(C)
18 Look at Israel according to the flesh; are not those who eat the sacrifices participants in the altar?(D) 19 So what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything? 20 No, I mean that what they sacrifice, [they sacrifice] to demons,[a] not to God, and I do not want you to become participants with demons.(E) 21 You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons.(F) 22 Or are we provoking the Lord to jealous anger? Are we stronger than he?(G)
Seek the Good of Others.[b] 23 “Everything is lawful,” but not everything is beneficial.[c] “Everything is lawful,” but not everything builds up.(H) 24 No one should seek his own advantage, but that of his neighbor.(I) 25 [d]Eat anything sold in the market, without raising questions on grounds of conscience, 26 for “the earth and its fullness are the Lord’s.”(J) 27 If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience. 28 But if someone says to you, “This was offered in sacrifice,” do not eat it on account of the one who called attention to it and on account of conscience; 29 I mean not your own conscience, but the other’s. For why should my freedom be determined by someone else’s conscience? 30 If I partake thankfully, why am I reviled for that over which I give thanks?(K)
31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 32 [e]Avoid giving offense, whether to Jews or Greeks or the church of God, 33 just as I try to please everyone in every way, not seeking my own benefit but that of the many, that they may be saved.(L)
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- 10:20 To demons: although Jews denied divinity to pagan gods, they often believed that there was some nondivine reality behind the idols, such as the dead, or angels, or demons. The explanation Paul offers in 1 Cor 10:20 is drawn from Dt 32:17: the power behind the idols, with which the pagans commune, consists of demonic powers hostile to God.
- 10:23–11:1 By way of peroration Paul returns to the opening situation (1 Cor 8) and draws conclusions based on the intervening considerations (1 Cor 9–10).
- 10:23–24 He repeats in the context of this new problem the slogans of liberty from 1 Cor 6:12, with similar qualifications. Liberty is not merely an individual perfection, nor an end in itself, but is to be used for the common good. The language of 1 Cor 10:24 recalls the descriptions of Jesus’ self-emptying in Phil 2.
- 10:25–30 A summary of specific situations in which the eating of meat sacrificed to idols could present problems of conscience. Three cases are considered. In the first (the marketplace, 1 Cor 10:25–26) and the second (at table, 1 Cor 10:27), there is no need to be concerned with whether food has passed through a pagan sacrifice or not, for the principle of 1 Cor 8:4–6 still stands, and the whole creation belongs to the one God. But in the third case (1 Cor 10:28), the situation changes if someone present explicitly raises the question of the sacrificial origin of the food; eating in such circumstances may be subject to various interpretations, some of which could be harmful to individuals. Paul is at pains to insist that the enlightened Christian conscience need not change its judgment about the neutrality, even the goodness, of the food in itself (1 Cor 10:29–30); yet the total situation is altered to the extent that others are potentially endangered, and this calls for a different response, for the sake of others.
- 10:32–11:1 In summary, the general rule of mutually responsible use of their Christian freedom is enjoined first negatively (1 Cor 10:32), then positively, as exemplified in Paul (1 Cor 10:33), and finally grounded in Christ, the pattern for Paul’s behavior and theirs (1 Cor 11:1; cf. Rom 15:1–3).
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.