1 Corinthians 8
1a
7 But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled.
8 But meat does not bring us near to God; we are no worse if we do not eat, and no better if we do
9 Be careful, however, lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed
1b Knowledge puffs up while love builds up.
2 Those who think they know something do not yet know as they ought to know.
3 But whoever loves God is known
4
5
6 but we have only one true God, of whom are all things,
10
11 But, through thy knowledge thy weak brother perishes, for whom Christ died;
12
13 For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts, that I may not make my brother stumble.
Relevant Patristic References
1 cor 8.1 - When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting 325 in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place 326 the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys— it p. 30 is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, 327 and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. 328 For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, 329 declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not 330 loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge 331inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather 332 in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, 333 but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover 334 of the Lord advances, and the choirs 335 are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,—by whom the Father is glorified: to whom be glory for ever. Amen. [Mathetes to Diognetes 12]
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. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth: "not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence ofknowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, Knowledge puffs up, but love edifies. Now there can be no greater conceit than this, that any one should imagine he is better and more perfectthan He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledgewhatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except [theknowledge of] Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety. [Irenaeus 2.26.1]
1 Cor 8.1 - Clement Instructor 1 25 § 1 (p.104, l.28) BP1
1 Cor 8.1 - Clement Stromata 1 54 § 4 (p.35, l.12) BP1 2 48 § 1 (p.138, l.16) BP1 4 97 § 1 (p.290, l.28) BP1 4 97 § 1 (p.291, l.1) BP1 7 104 § 5 (p.73, l.29) BP1
1 Cor 8.1 - Πεφυσιωμένοι γὰρ εἰς γνῶσιν For, priding themselves in knowledge, as they say, "of the deep things of Satan," they do not know that they are casting themselves away into "the nether world of the darkness" of falsity, and, boasting that they are free, they have become slaves of servile desires. Such men are to be opposed in all ways and altogether. For, even if they should say something true, one who loves the truth (= Jesus) should not, even so, agree with them. For not all true things are the truth, nor should that truth which merely seems true according to human opinions be preferred to the true truth, that according to the faith. Now of the things they keep saying about the divinely inspired Gospel according to Mark, some are altogether falsifications, and others, even if they do contain some true elements, nevertheless are not reported truly. For the true things being mixed with inventions, are falsified, so that, as the saying goes, even the salt loses its savor.Clement to Theodore (p.448, l.5) BPMA
1 Cor 8.1 - Gospel of Thomas § 110 (p.99, l.25) BP2
1 cor 8.1 - “Prove all things,” the apostle says, “and hold fast that which is good,”1935 speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth. “He who is not corrected by discipline errs, and stripes and reproofs give the discipline of wisdom,” the reproofs manifestly that are with love. “For the right heart seeketh knowledge.”1936 “For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace.”1937 “And I will know,” it is said, “not the speech of those which are puffed up, but the power.” In rebuke of those who are wise in appearance, and think themselves wise, but are not in reality wise, he writes: “For the kingdom of God is not in word.”1938 It is not in that which is not true, but which is only probable according to opinion; but he said “in power,” for the truth alone is powerful. And again: “If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.” For truth is never mere opinion. But the “supposition of knowledge inflates,” and fills with pride (ἀλλ' ἡ μὲν ὑπόληψις τῆς γνώσεως φυσιοῖ καὶ τύφου ἐμπίπλησιν) ; “but charity edifieth,” which deals not in supposition, but in truth. Whence it is said, “If any man loves, he is known." [Clement Stromata 1.11] (ὑπόληψις = conceit, assumption, hasty judgment etc.)
1 cor 8.1 - But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, “puffeth up.”2260 But that knowledge, which is the scientific demonstration of what is delivered according to the true philosophy, is founded on faith. Now, we may say that it is that process of reason which, from what is admitted, procures faith in what is disputed. Now, faith being twofold—the faith of knowledge and that of opinion—nothing prevents us from calling demonstration twofold, the one resting on knowledge, the other on opinion; since also knowledge and foreknowledge are designated as twofold, that which is essentially accurate, that which is defective. And is not the demonstration, which we possess, that alone which is true, as being supplied out of the divine Scriptures, the sacred writings, and out of the “God-taught wisdom,” according to the apostle? Learning, then, is also obedience to the commandments, which is faith in God. And faith is a power of God, being the strength of the truth. For example, it is said, “If ye have faith as a grain of mustard, ye shall remove the mountain.”2261 And again, “According to thy faith let it be to thee.”2262 And one is cured, receiving healing by faith; and the dead is raised up in consequence of the power of one believing that he would be raised. The demonstration, however, which rests on opinion is human, and is the result of rhetorical arguments or dialectic syllogisms. For the highest demonstration, to which we have alluded, produces intelligent faith by the adducing and opening up of the Scriptures to the souls of those who desire to learn; the result of which is knowledge (gnosis). For if what is adduced in order to prove the point at issue is assumed to be true, as being divine and prophetic, manifestly the conclusion arrived at by inference from it will consequently be inferred truly; and the legitimate result of the demonstration will be knowledge. When, then, the memorial of the celestial and divine food was commanded to be consecrated in the golden pot, it was said, “The omer was the tenth of the three measures.”2263 For in ourselves, by the three measures are indicated three criteria; sensation of objects of sense, speech,—of spoken names and words, and the mind,—of intellectual objects. The Gnostic, therefore, will abstain from errors in speech, and thought, and sensation, and action, having heard “that he that looks so as to lust hath committed adultery;”2264 and reflecting that “blessed are the pure in heart, for they shall see God;" [Clement Stromata 2.11]
cf. κατὰ γοῦν τὰς ἀκουσίους περιστάσεις ἀνάγων ἑαυτὸν ἀπὸ τῶν
πόνων ἐπὶ τὰ οἰκεῖα οὐ συναποφέρεται τοῖς ἀλλοτρίοις αὐτοῦ, συμπεριφέρεται δὲ
τοῖς ἀναγκαίοις αὐτοῦ μόνον εἰς ὅσον ἀβλαβὴς τηρεῖται ἡ 7.11.62.6 ψυχή. οὐ γάρ που
ἐν ὑπολήψει, ἀλλ' οὐδὲ ἐν τῷ δοκεῖν πιστὸς εἶναι βούλεται, γνώσει δὲ καὶ ἀληθείᾳ, ὅ
ἐστιν ἔργῳ βεβαίῳ καὶ λόγῳ καὶ 7.11.62.7 ἐνεργῷ. οὐκοῦν οὐ μόνον ἐπαινεῖ τὰ καλά,
ἀλλὰ καὶ αὐτὸς βιάζεται εἶναι καλός, ἐκ τοῦ ἀγαθοῦ καὶ πιστοῦ δούλου μεταβαίνων
δι' ἀγάπης εἰς φίλον διὰ τὸ τέλεον τῆς ἕξεως, ὃ ἐκ μαθήσεως τῆς ἀληθοῦς καὶ
συνασκήσεως πολλῆς καθαρῶς ἐκτήσατο [Strom 7.11]
1 cor 8.1 - “We know that we all have knowledge”—common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, “But knowledge (gnosis) is not in all,” being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, “lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed.”2812 Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,”2813as if equivalent to “asking questions,” they give a ridiculous interpretation. For the apostle says, “All other things buy out of the shambles, asking no questions,” with the exception of the things mentioned in the Catholic epistle of all the apostles,2814 “with the consent of the Holy Ghost,” which is written in the Acts of the Apostles, and conveyed to the faithful by the hands of Paul himself. For they intimated “that they must of necessity abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which keeping themselves, they should do well.” It is a different matter, then, which is expressed by the apostle: “Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas? But we have not used this power,” he says, “but bear all things, lest we should occasion hindrance to the Gospel of Christ;” namely, by bearing about burdens, when it was necessary to be untrammelled for all things; or to become an example to those who wish to exercise temperance, not encouraging each other to eat greedily of what is set before us, and not to consort inconsiderately with woman. And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. “For though I be free from all men, I have made myself servant to all,” it is said, “that I might gain all. And every one that striveth for mastery is temperate in all things.”2815 “But the earth is the Lord’s, and the fulness thereof.”2816 For conscience’ sake, then, we are to abstain from what we ought to abstain. “Conscience, I say, not his own,” for it is endued with knowledge, “but that of the other,” lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. “For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God”2817—what you are commanded to do by the rule of faith. [Clement Stromata 4.15]
1 Cor 8.2 - Clement Stromata 1 54 § 4 (p.35, l.10) BP1
1 cor 8.2 - Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare,2139 or failed to make known to all men the entire rule of faith, let us see whether, while the apostles proclaimed it, perhaps, simply and fully, the churches, through their own fault, set it forth otherwise than the apostles had done. All these suggestions of distrust2140 you may find put forward by the heretics. They bear in mind how the churches were rebuked by the apostle: “O foolish Galatians, who hath bewitched you?”2141 and, “Ye did run so well; who hath hindered you?”2142and how the epistle actually begins: “I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.”2143 That they likewise (remember), what was written to the Corinthians, that they “were yet carnal,” who “required to be fed with milk,” being as yet “unable to bear strong meat;”2144 who also “thought that they knew somewhat, whereas they knew not yet anything, as they ought to know.”2145 When they raise the objection that the churches were rebuked, let them suppose that they were also corrected; let them also remember those (churches), concerning whose faith and knowledge and conversation the apostle “rejoices and gives thanks to God,” which nevertheless even at this day, unite with those which were rebuked in the privileges of one and the same institution. [Tertullian prescription 27 § 4 (p.208, l.12) BP1]
1 cor 8.2 - and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" [Tertullian on Modesty 14 § 9 (p.1307, l.35) BP1]
1 Cor 8.2, 3 Hippolytus Philosophumena 10 34 § 4 (p.293, l.7 - >) BP2
1 Cor 8.2 Epiphanius Panarion 73 32 § 4 (p.307, l.22 - *< /) BP4
1 Cor 8.3 Clement Stromata 1 54 § 4 (p.35, l.13) BP1
1 Cor 8.4 - And those very apostles, who said "that there is one God," [Ignatius Antiochenes]
1 Cor 8.4 - Acts of Paul B 2 § 9 (p.164, l.3) BP1
1 Cor 8.4 Clement Stromata 6 163 § 1 (p.516, l.6) BP1
1 Cor 8.4 - And the Apostle Paul also, saying, For though you have served them which are no gods; you nowknow God, or rather, are known of God, Galatians 4:8-9 has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, who opposes and exalts himself above all that is called God, or that is worshipped. 2 Thessalonians 2:4 He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is calledGod, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 1 Corinthians 8:4, etc. For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. But in this [clause], whether in heaven or in earth, he does not speak of the formers of the world, as these [teachers] expound it; but his meaning is similar to that of Moses, when it is said, You shall not make to yourself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth. Deuteronomy 5:8 And he does thus explain what are meant by the things in heaven: Lest when, he says, looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, you should adore and serve them. Deuteronomy 4:19And Moses himself, being a man of God, was indeed given as a god before Pharaoh; Exodus 7:1 but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit asMoses, the faithful minister and servant of God, Hebrews 3:5; Numbers 12:7 which also he was. [Irenaeus Against Heresies 3.6.5]
1 cor 8.4 -
or truly it appears to me to be a proper point for discussion, Whether we ought to philosophize: for its terms are consistent.
But if we are not to philosophize, what then? (For no one can condemn a thing without first knowingit): the consequence, even in that case, is that we must philosophize.
First of all, idols are to be rejected.
Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship oneGod only, the only Sovereign; then to be taught by the apostle, but to us an idol is nothing in the world, 1 Corinthians 8:4 since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that arerational, but those also of the other animals. And their bodies never become parts of the soulsthemselves, but organs— partly as seats, partly as vehicles— and in other cases possessions in various ways. But it is not possible to copy accurately even the likenesses of the organs; since, were it so, one might model the sun, as it is seen, and take the likeness of the rainbow in colours. [Clement Stromata 4.18]
1 cor 8.4, 5 - Assuredly also, when (the apostle) rules that marriage should be "only in the Lord,"(314) that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, "although there be that are called gods, whether in l heaven or in earth,"(315) the meaning of his words is clear-not as if there were gods in reality, but as if there were some who are called gods, without being truly so. He introduces his discussion about meats offered to idols with a statement concerning idols (themselves): "We know that an idol is nothing in the world."(316) Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, "to us there is but one God, the Father."(317) Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come."(318) He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which. cannot possibly belong to the other god. From Him, therefore, amongst the "all things" comes also Christ.(319) When he teaches that every man ought to live of his own industry,(320) he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen. [Tertullian Against Marcion 5 7 § 9 (p.683, l.1) BP1 ]
1 cor 8.5 - Touching then the discussion of His flesh, and (through that) of His nativity, and incidentally3301 of His name Emmanuel, let this suffice. Concerning His other names, however, and especially that of Christ, what has the other side to say in reply? If the name of Christ is as common with you as is the name of God—so that as the Son of both Gods may be fitly called Christ, so each of the Fathers may be called Lord—reason will certainly be opposed to this argument. For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,—as, for instance, even to idols. The apostle says: “For there be that are called gods, whether in heaven or in earth.”3302 The name of Christ, however, does not arise from nature, but from dispensation;3303 and so becomes the proper name of Him to whom it accrues in consequence of the dispensation. Nor is it subject to be shared in by any other God, especially a rival, and one that has a dispensation of His own, to whom it will be also necessary that He should possess names apart from all others. For how happens it that, after they have devised different dispensations for two Gods they admit into this diversity of dispensation a community of names; whereas no proof could be more useful of two Gods being rival ones, than if there should be found coincident with their (diverse) dispensations a diversity also of names? For that is not a state of diversequalities, which is not distinctly indicated3304 in the specific meanings3305 of their designations. Whenever these are wanting, there occurs what the Greeks call the katachresis3306of a term, by its improper application to what does not belong to it. [Tertullian Against Marcion 3.15]
1 cor 8.5- If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be “gods many”5679), yet “the blessed God,” (who is “the Father) of our Lord Jesus Christ,”5680 will be understood to be no other God than the Creator, [Tertullian against Marcion 8.11]
1 cor 8.5 - At this point, then, I shall begin to treat of Matter, how that, (according to Hermogenes,)6170 God compares it with Himself as equally unborn, equally unmade, equally eternal, set forth as being without a beginning, without an end. For what other estimate6171 of God is there than eternity? What other condition has eternity than to have ever existed, and to exist yet for evermore by virtue of its privilege of having neither beginning nor end? Now, since this is the property of God, it will belong to God alone, whose property it is—of course6172 on this ground, that if it can be ascribed to any other being, it will no longer be the property of God, but will belong, along with Him, to that being also to which it is ascribed. For “although there be that are called gods” in name, “whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things;”6173 whence the greater reason why, in our view,6174 that which is the property6175 of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being. [Tertullian Against Hermogenes 4 § 2 (p.400, l.18) BP1]
1 Cor 8.5 - Clementine Recognitions 2 41 § 3 (p.76, l.5) BP2 3 75 § 4 (p.145, l.7) BP2
1 Cor 8.5 Epiphanius Panarion 54 6 § 3 (p.323, l.11 - <) BP4 56 3 § 2 (p.342, l.17 - <) BP4
1 cor 8.6 -
Epistle of Ignatius to the Tarsians
For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things."[15]
1 Cor. 8:6 - NIV, NAB - in Epistle of Ignatius to the Philippians
as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; "[5]
1 Cor. 8:6 - NIV, NAB - in Epistle of Ignatius to the Philippians
and one Lord Jesus Christ, our [Lord], "by whom are all things; "[6]
1 Cor. 8:6 - NIV, NAB - in Epistle of Ignatius to the Philippians
And again, "One Lord Jesus Christ."[13]
1 cor 8.6 - 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. “For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts,” says he, “that I may not make my brother stumble.”1329 I gain the man by a little self-restraint. “Have we not power to eat and to drink?”1330 And “we know”—he says the truth—“that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But,” he says, “through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ.”1331 Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that “if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;”1332 neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. “It is good, then, neither to eat flesh nor to drink wine,”1333 as both he and the Pythagoreans acknowledge. [Clement Instructor 2.1]
1 cor 8.6 - Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, "to us there is but one God, the Father." [Tertullian Against Marcion 5.7]
1 cor 8.6 - establishes the oneness of the nature; and thus there is a (divinity that is the) property of the Father, according to the word, "There is one God the Father; "[Pseudo-Gregory sectional]
1 cor 8.6 - For Paul addresses the Father as one in respect of divinity, and speaks of the Son as one in respect of lordship: "There is one God the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, by whom are all things, and we by Him." [Pseudo-Gregory Sectional]
1 Cor 8.7 Clement Stromata 2 68 § 3 (p.149, l.22) BP1 4 97 § 1 (p.290, l.30) BP1 5 17 § 5 (p.337, l.13) BP1 5 61 § 3 (p.367, l.25) BP1 5 62 § 1 (p.367, l.32) BP1 6 120 § 3 (p.492, l.17) BP1 6 132 § 3 (p.498, l.28) BP1 7 104 § 3 (p.73, l.21) BP1
1 cor 8.7 - For I would not that you should have fellowship with demons, 1 Corinthians 10:20 says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstainfrom these viands not for fear (because there is no power in them); but on account of ourconscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, whose conscience, being weak, is defiled: for meat commends us not to God. 1 Corinthians 8:7-8 For it is not that which enters in that defiles a man, but that which goes out of his mouth. Matthew 15:11 The natural use of food is then indifferent. For neither if we eat are we the better, it is said, nor if we eat not are we the worse. 1 Corinthians 8:8 But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. Have we not power to eat and to drink, says the apostle, and to lead about wives? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never become a stumbling-block to the weak. [Clement Instructor 2.1]
2 cor 8.7 -
Peter in his Preaching called the Lord, Law and Logos. The legislator seems to teach differently the interpretation of the three forms of sin—understanding by the mute fishes sins of word, for there are times in which silence is better than speech, for silence has a safe recompense; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dung; and we ought not to have “a conscience” that is “defiled.”2307
Justly, therefore, the prophet says, “The ungodly are not so: but as the chaff which the wind driveth away from the face of the earth. Wherefore the ungodly shall not stand in the judgment”2308 (being already condemned, for “he that believeth not is condemned already”2309), “nor sinners in the counsel of the righteous,” inasmuch as they are already condemned, so as not to be united to those that have lived without stumbling. “For the Lord knoweth the way of the righteous; and the way of the ungodly shall perish." [Clement Stromata 2.15]
1 cor 8.7 -
Wise souls, pure as virgins, understanding themselves to be situated amidst the ignorance of the world, kindle the light, and rouse the mind, and illumine the darkness, and dispel ignorance, and seek truth, and await the appearance of the Teacher.
The mob, then, said I, cannot become philosopher.
Many rod-bearers there are, but few Bacchi, according to Plato. For many are called, but few chosen. Matthew 20:16 Knowledge is not in all, 1 Corinthians 8:7 says the apostle. And pray that we may be delivered from unreasonable and wicked men: for all men have not faith. 2 Thessalonians 3:1-2 [Clement Stromata 5.3]
1 cor 8.7 - But, so sinning, by shocking the weak consciences of the brethren thoroughly, they will sin against Christ." [Tertullian Modesty]
1 cor 8.8 - “For I would not that ye should have fellowship with demons,”1320 says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, “whose conscience, being weak, is defiled: for meat commendeth us not to God.”1321 “For it is not that which entereth in that defileth a man, but that which goeth out of his mouth.”1322 The natural use of food is then indifferent. “For neither if we eat are we the better,” it is said, “nor if we eat not are we the worse.”1323 But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. “Have we not power to eat and to drink,” says the apostle, “and to lead about wives”? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never “become a stumbling-block to the weak.” [Clement Instructor 2.1]
1 cor 8.8 - But he who obeys the mere call, as he is called, neither for fear, nor for enjoyments, is on his way to knowledge (γνῶσις). 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, practices piety. So that not even were we to suppose him to receive from God leave to do things forbidden with impunity; not even if he were to get the promise that he would receive as a reward the good things of the blessed; but besides, not even if he could persuade himself that God would be hoodwinked with reference to what he does (which is impossible), would he ever wish to do aught contrary to right reason, having once made choice of what is truly good and worthy of choice on its own account, and therefore to be loved. For it is not in the food of the belly, that we have heard good to be situated. But he has heard that “meat will not commend us,”2898 nor marriage, nor abstinence from marriage in ignorance; but virtuous gnostic conduct. For the dog, which is an irrational animal, may be said to be continent, dreading as it does the uplifted stick, and therefore keeping away from the meat. But let the predicted promise be taken away, and the threatened dread cancelled, and the impending danger removed, and the disposition of such people will be revealed.[Clement Stromata 4.21]
1 cor 8.8 - (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not." [Tertullian On Fasting]
1 cor 8 And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died."(11) And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ."(12) And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree."(13) And again: "And through thy knowledge shall the weak brother perish, for whom Christ died;"(14) indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended, -- the Son of God having been made the Son of man, as the very name itself doth declare. [IRenaeus AH 3.18.3]
1 cor 8 - And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved.1 Corinthians 10:32-33 For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat you cause him to perish for whose sake Christ died. For, inthus sinning against your brethren and wounding their sickly consciences, you sin against ChristHimself. For, if for the sake of meat my brother is made to stumble, let us who are believers say,Never will we eat flesh, that we may not make our brother to stumble. 1 Corinthians 8:12-13 These things, moreover, does ever one who truly loves God, who truly takes up his cross, and puts on Christ, and loves his neighbour; the man who watches over himself that he be not a stumbling-block to any one, that no one be caused to stumble because of him and die because he is constantly with maidensand lives in the same house with them— a thing which is not right— to the overthrow of those who see and hear. Evil conduct like this is fraught with stumbling and peril, and is akin to death. Butblessed is that man who is circumspect and fearful in everything for the sake of purity! [Clement, Second Epistle on Virginity 5]
1 cor 8.13 - We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. “Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth.”1327 And a little way on he explains the reason of the command, when he says, “He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.”1328 So that the right food is thanksgiving. And he who gives thanks does not occupy his time in pleasures. 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. “For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts,” says he, “that I may not make my brother stumble.”1329 I gain the man by a little self-restraint. “Have we not power to eat and to drink?”1330 And “we know”—he says the truth—“that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But,” he says, “through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ.”1331 Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that “if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;”1332 neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. “It is good, then, neither to eat flesh nor to drink wine,”1333 as both he and the Pythagoreans acknowledge.[Clement Instructor 2.1]
1 Cor 8.13 - thus sinning against your brethren and wounding their sickly consciences, you sin against Christ Himself. For, if for the sake of meat my brother is made to stumble, let us who are believers say, Never will we eat flesh, that we may not make our brother to stumble. [Clement on Virginity]
