I Corinthians 8 · The Lantern

And concerning the things sacrificed to idols, we have known that we all have knowledge: knowledge puffeth up, but love buildeth up;

It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father.

"Now concerning things sacrificed to idols, we know that we all have knowledge." Leaving alone the weak, which he always doth, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, "But thou, why dost thou judge thy brother?" for this is the sort of person that is able to receive rebuke also with readiness.

"Knowledge puffs up, but charity edifies"; therefore it is necessary to join charity with knowledge, so that a man may have knowledge and charity together, so that what the Apostle says may be fulfilled: "Rooted and founded in charity, that you may be able to comprehend with all the Saints what is the length, and breadth, and height, and depth, and to know also the charity of C…

and if any one doth think to know anything, he hath not yet known anything according as it behoveth him to know;

and if any one doth love God, this one hath been known by Him.

"But if any man love God, the same," he doth not say, "knoweth Him," but, "is known of Him." For we have not known Him, but He hath known us. And therefore did Christ say, "Ye have not chosen Me, but I have chosen you." And Paul elsewhere, "Then shall I know fully, even as also I have been known." Observe now, I pray, by what means he brings down their high-mindedness.

And the apostle: "if any man," he says, "think that he knoweth anything, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of Him." He has not said, has known Him, which is dangerous presumption, but "is known of Him." So also in another place, when he had said, "But now after that ye have known God:" immediately correcting himself, he says,…

These words have the following meaning: whoever loves his neighbor undoubtedly loves God as well; and whoever loves God (he did not say "has known" God, but) "has knowledge" from God, that is, has become known to God and His own. And having become known to God, he receives knowledge from Him; but even this knowledge is imperfect.

Concerning the eating then of the things sacrificed to idols, we have known that an idol is nothing in the world, and that there is no other God except one;

for even if there are those called gods, whether in heaven, whether upon earth--as there are gods many and lords many--

yet to us is one God, the Father, of whom are the all things, and we to Him; and one Lord, Jesus Christ, through whom are the all things, and we through Him;

And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have in Christ.

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word.

All things were brought into being through the Son, and we also through Him were brought into being and into well-being, that is, we became believers and passed from error to truth. When you hear the words "one God the Father and one Lord Jesus Christ," do not think that the name of God is assigned exclusively to the Father, and the name of Lord to the Son.

but not in all men is the knowledge, and certain with conscience of the idol, till now, as a thing sacrificed to an idol do eat it, and their conscience, being weak, is defiled.

But victuals do not commend us to God, for neither if we may eat are we in advance; nor if we may not eat, are we behind;

But he who obeys the mere call, as he is called, neither for fear, nor for enjoyments, is on his way to knowledge. For he does not consider whether any extrinsic lucrative gain or enjoyment follows to him; but drawn by the love of Him who is the true object of love, and led to what is requisite, practises piety.

"But meat doth not commend us to God. For neither if we eat are we the better, nor if we eat not are we the worse." Do you see how again he takes down their high spirit?

Food does not bring us closer to God. Lest someone say "I eat with a clear conscience, and what do I care if someone is scandalized because of their own weakness," he explains that the very eating of food offered to idols, even with a resolute contempt for idols, has no significance whatsoever.

but see, lest this privilege of yours may become a stumbling-block to the infirm,

for if any one may see thee that hast knowledge in an idol's temple reclining at meat--shall not his conscience--he being infirm--be emboldened to eat the things sacrificed to idols,

What sense is there in discussing the merely accidental, when that on which it rests is to be condemned? Do we believe it lawful for a human oath to be superadded to one divine, for a man to come under promise to another master after Christ, and to abjure father, mother, and all nearest kinsfolk, whom even the law has commanded us to honour and love next to God Himself, to whom…

"For if a man see thee who hast knowledge, sitting at meat in an idol's temple, will not his conscience if he is weak, be emboldened to eat things sacrificed to idols?" After having said, "Take heed lest this your liberty become a stumbling-block," he explains how and in what manner it becomes so: and he continually employs the term "weakness," that the mischief may not be thou…

That is: if someone weak sees you, who call yourself perfect, eating food offered to idols, will he not find all the more reason to eat food offered to idols himself, and will he not be even more confirmed (this is what "dispose" means) in the opinion that an idol is something?

and the brother who is infirm shall perish by thy knowledge, because of whom Christ died?

and thus sinning in regard to the brethren, and smiting their weak conscience--in regard to Christ ye sin;

Consequently, either when something is done which is intrinsically evil and scandal results, or if the performance of a licit act and one within our sphere of competence causes scandal to one who is weak in faith or knowledge, then the penalty is clear and unescapable.… "It were better for him that a millstone were hanged about his neck.".

"And thus sinning against the brethren, and wounding their weak conscience, ye sin against Christ." Do you observe how quietly and gradually he hath brought their offence up to the very summit of iniquity?

He did not say: causing to stumble, but: "wounding," in order to show their cruelty, when they wound even a weak conscience. And he elevated this sin to the very height of transgression when he said: "you sin against Christ." In what sense then is this sin committed against Christ?

wherefore, if victuals cause my brother to stumble, I may eat no flesh--to the age--that my brother I may not cause to stumble.

"Wherefore, if meat make my brother to stumble, I will eat no flesh for ever." This is like the best of teachers, to teach in his own person the things which he speaks. Nor did he say whether justly or unjustly; but in any case.

As an excellent teacher, he proves by his own example what he speaks about. And he did not say: "if it causes to stumble" justly, but in whatever way it may be. He also did not say: "I will not eat" food offered to idols, but meat in general, even if it were permitted. He did not say, again: for one or two days, but for his whole life; for this is what "forever" means.

I Corinthians8