Homilies on First Corinthians

“But if any man say unto you, This has been offered in sacrifice unto idols; eat not, for his sake that showed it.”

Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, “eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fullness thereof.”

Do you see how both when he bids them eat and when they must abstain, he brings forward the same testimony? “For I do not forbid,” says he, for this cause as though they belonged to others: (“for the earth is the Lord's:”) but for the reason I mentioned, for conscience sake; i.e., that it may not be injured. Ought one therefore to inquire scrupulously? “Nay” says he “for I said not your conscience, but his. For I have already said, 'for his sake that showed it.'” And again, v. 29, “Conscience, I say, not your own, but the other's.”

2. But perhaps some one may say, “The brethren indeed, as is natural, you spare, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to you? Was it not your own word, 'What have I to do with judging them that are without?' Wherefore then do you on the contrary care for them?” “Not for him is my care,” he replies, “but in this case also for you.” To which effect also he adds,

“For why is my liberty judged by another conscience?” meaning by “liberty,” that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: “God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, 'Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.'” “And what then?” it may be said. “What harm is it to us, should he judge us unfairly?” But how much better to give him no room to judge at all! For if you abstain, he will not even say this. “How,” say you, “will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination?” It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.