CONSCIENCES OF THE STRONG AND THE WEAK Because of the food dedicated to the idols through certain rites in the idol temples, then sold in the meat market, some serious problem arose among the Christians in Corinth. Some pagans used to invite their Christian friends to eat together with them in the idol temple, or to eat meat that was sold in the meat market to the account of the idol temple. As far as this issue is concerned, the Christians in Corinth were divided into two groups: A group with strong conscience, mostly of Gentile origin, who did not refrain from eating what was slain to be offered to the idols, on account of the fact that there is no such thing as gods or idols; That the idols are unable to sanctify or to defile a sacrifice, because they are utterly nonexistent; And that what is slain is created by God for man to eat. They believed that it is their right to purchase any meat from the market, regardless of its source or to whose account it is sold. A second group with weak conscience, mostly of Jewish origin, offended by the behavior of the first group; who refuse to eat such meat on account of that it is connected to the worship of vain gods; that the animals were not slain according to the law; and that no tithes nor firstfruits were offered on them. Whereas those among them who were of pagan origin, counted eating this kind of meat as an actual partaking of the idol worship; as food has been an integral part of the worship rites. Although this problem is no more now, yet the apostle’s wise response is very important to us, as it presents spiritual concepts, essential for our contemporary daily behavior: (1) According to the apostle Paul, the believer should have a strong conscience, and should eat without searching. And if the first group of people we mentioned claim to have true knowledge, that there is no such thing as gods; this knowledge is not only their own, but “We all have knowledge” (1); Therefore they should not boast over the other group with the weak conscience, as though they are ignorant. (2) “Knowledge (without love) puffs up, but love edifies” (1). Our behavior should be set upon our love for others, and not upon our mere knowledge. The apostle has already set the following important principle: “All things are lawful for me, but not all things are beneficial”; and also: “All things are lawful for me, but not all things edify”. (3) Our knowledge now is not complete (2); but he who loves God will become the subject of God’s knowledge and be His personal friend. 4) There will be need for little concessions; not in serious things but in eating and drinking “For neither if we eat are we the better, nor if we do not eat are the worse” (8). (5) Although eating what is slaughtered for the idols is nothing in itself, yet it could become a stumbling block to him who is weak and would probably make him eat those things as partaking of idol worship (10); and by this your weak brother will perish, for whom Christ died (11). 227 (6) For the sake of those with weak conscience, for whom Christ delivered His life, the apostle proclaims his readiness for concessions beyond limits: “If food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” (13). 1- Depending on knowledge alone 1 - 3 2- The nature of idols 4 - 5 3- The true worship 6 4- The Christian liberty and love 7 – 13 1- DEPENDING ON KNOWLEDGE ALONE: The pagans used to hold banquets to eat their sacrifices, and to invite their friends to share it with them. Those banquets were held inside the pagan temple, and what remain from the sacrifices was sent to the market to be sold to their account of the priests of the temple (25). The Christians, not to isolate themselves from their pagan neighbors and friends, in the hope that by their love they would probably gain their souls to faith, used to eat with them at their homes. Yet, their behavior became a stumbling block to some Christians with weak consciences, who considered it a stage that could lead to offer sacrifices to the idols. The apostle dealt with this problem in detail in the tenth chapter of this epistle, but here he introduced general principles to guide the behavior of the believer. He starts by talking about those who, with haughtiness, boast of having knowledge, disregarding love for their brethren. “Now concerning things offered to idols; we know that we all have knowledge. Knowledge puffs up. But love edifies” (1) Knowledge without love, leading to haughtiness, and filling the mind as though with wind; would not benefit its owner, and would harm others. Whereas the practical love, namely, compassion toward the others would make us care for them, and work on edifying them and ourselves together with them. He who thinks that he knows, and actually has mental knowledge, yet does not bear love, knows nothing yet as he ought to know; as it is befitting of him to know how to love his neighbor as he loves himself, and not to feel haughty toward the others. “We know that we all have knowledge” (1). This phrase is most probably not the words of the apostle Paul, but quoted from the message sent to him from Corinth. As all parties, whether of Jewish or Gentile origin, claimed have knowledge; to which the apostle responds by saying that knowledge alone joined with pride would puff up the mind; make man proud of himself and his views, despise those of others, and put the blame on them. It is very dangerous to make decisions, depending on knowledge alone. Love, on the other hand edifies, and sets the spiritual temple of the Lord, by the Holy Spirit of God, inside the soul. Love gives more surety than knowledge in guiding man in his behavior toward others. Knowledge alone is a dangerous leader on the life of man and those around him; Whereas love for God and man is more secure. By love, as man becomes more compassionate toward his brother and the weak in particular; and makes him care, not for what is his own, but for what is others’, his decisions would become wise and calm. He who loves God becomes ready to learn from God, who presents His knowledge to the humble souls. 228 He who loves God, loves his brethren, and is truly known by God, a knowledge of friendship, pleasure, and love; God would know him as a son, and refers him to Himself (Psalm 6: 1; 2 Timothy 2: 19). By love we get to know God – the Love itself; and God would know us, as we receive His feature in us. St. Augustine lived most of his youth seeking knowledge, teaching it, and boasting of it as a philosopher and teacher. But once he experienced the encounter with the Lord Christ, the meek, and the humble in heart, he realized his need for getting purified of pride by the blood of Christ. He saw himself like one of the Hebrews, bearing knowledge as being the gold and silver taken from the Egyptians; Yet he realized that he could not be liberated of the bondage of Pharaoh, unless purified by the blood of the meek Lamb; and that nowledge is good, if sanctified by the blood of Christ, and connected to His saving love, and His meekness. He feels that however great the wealth he carries with him from Egypt; Unless he keeps the Passover, he would never be saved. Now Christ is our Passover, slain for our sake; and there is nothing like the sacrifice of Christ, to teach us clearly about the call He Himself presents to whom He sees labor under the authority of Pharaoh, saying: “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11: 28-30). Whom is addressing but the gentle and the lowly in heart alone, who are not puffed up by knowledge, but are edified by love? Let us remember that those who have celebrated the Passover at that time, were shadows, when they stroke their lintel and the two doorposts with the blood of the lamb, using a bunch of hyssop (Exodus 12: 22); In the hyssop, a meek and humble kind of grass, there is a symbol of the virtue of purification; that our chests should not be puffed up by knowledge, nor we would vainly boast of the riches we carried from Egypt. The Psalmist says: “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Make me to hear joy and gladness” (Psalm 51: 7, 8). Then he adds right away: “Let the bones that You have crushed rejoice”; demonstrating that the hyssop refer to purification from pride. This could be only understood as: Without love, knowledge presents no goodness, but puffs man up, and make him boast of vain wind. Those who have knowledge without love are haughty, and covet for divine honors and works that hide the true God; Yet they do their best to reflect that on those whom they could influence. Their pride is like that of the devils, because of which, mankind were submitted to a punishment they deserve. Contrary to this is the humility of the Lord, taking on Himself the form of a servant, whom the people failed to recognize, as they likened the devils in pride, and not in knowledge, and puffed up with defilement1. Knowledge is good as long as it is accompanied by love; or else it would puff man up with pride2. The proud is called puffed up, as though he is full of wind; hence the words of the apostle: “Knowledge puffs up, but love edifies” (1) 3. 1 City of God 9: 40. 2Sermon on the Amount 1: 1: 3. 3 Ep. 55: 39. 229 Knowledge of a good kind is a servant of love. Knowledge without love puffs up; but love fills the heart, where knowledge finds no void by which it would be puffed up1. (St. Augustine) Love edifies. It moves on the way of truth, and not according to whims2. (St. Clement of Alexandria) Paul means to say that knowledge is such a great and beneficial thing, for him who acquires it, as long as it is diluted with love3. (Ambrosiaster) By confirming that knowledge is general, he meant to rein their enormous pride. As those who possess a great and an exalted thing would be very happy to know that they are the only ones who have it; but if they happen to realize that it is a common possession with others, they would no longer have such feeling4. He showed that this thing is far from being perfect on all aspects, but by saying: “Knowledge puffs up, but love edifies”, he actually shows that it is nothing if not combined with something else. While knowledge without love leads man to feel absolute boasting; Love gathers us together, and leads us to knowledge5. Their knowledge not only puffed them up, but separated them from each other; and made them antagonize one another6. (St. John Chrysostom) “And if anyone thinks that he knows anything, he knows nothing yet as he ought to know” (2) The apostle does not designate the range of knowledge, but says “knows anything”. Despite the benefit of scientific, philosophical, ethical, or theological knowledge, he counted them all as nothing, if they do not work to edify its owner and the congregation through love. It is only when man has love, that it could be said that he knows as he ought to know7. know7. (Ambrosiaster) Notice how he brings down their increasing pride; not saying: “You have no knowledge befitting of the issues concerned; but he says: “about anything”; and not saying: “You”, but says “if anyone think”; whether it is Peter, Paul, or anyone else. By that he calms them down and let them be humble8. (St. John Chrysostom) “But if anyone loves God, this one is known by Him” (3) 1Ep. 167: 11. 2 Stromata 1: 54: 4. 3 CSEL 81: 91. 4 In 1 Cor., Hom. 20: 1. 5 In1 Cor., Hom. 20: 2. 6 In1 Cor., Hom. 20: 2 7 CSEL 81: 92. 8 In1 Cor., Hom. 20: 3. 230 We did not know Him, but He knows us; That is why the lord Christ says: “You have not chosen Me, but I chose you”; and Paul says: “I will know fully, even as I have been fully known” (1 Corinthians 13: 12) 1. (St. John Chrysostom) Some one may wonder: Why does he say: “If anyone loves God, this one is known by Him” Does God not know those who do not love Him? The Lord Christ says: “Not everyone who says to Me, ‘Lord, Lord’, shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name? And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness” (Matthew 7: 21-23). Here the Lord talks to us about the day of his ultimate coming, when He encounter with the wicked, not as a rejoicing Groom, but as a terrifying Judge; when their vain long prayers will not intercede on their behalf, nor their vain preaching, casting demons, or doing wonders in His name; He never knew them because they practice lawlessness. God knows His saintly children and ministers, and not the wicked who practice lawlessness; When Adam fell into sin, He asked him: “Adam, where are you?”. According to St Jerome, God knew that Adam was in paradise, and knew everything he did; Yet, once he sinned, He did not know him; and asked him. “where are you” 2 as though he does not see him. Once Adam forsook the divine Light and Righteousness, he came to be under the shadows of sin, and the darkness of death. Commenting on the saying of the Lord, “I never knew you”, St. Augustine says: God means to say to them, [I do not see you in my light, and in the righteousness I know3]. God does not see us in His light if we do not love Him, even if we raise long vain prayers, or preach, or do wonders in his name; but when we live with and by Him, and walk along His ways4. we who love Him will enjoy the light of the righteousness of Christ, and will becomes qualified to be the subject of His knowledge. 2- THE NATURE OF IDOLS: “Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one” (4) “An idol is nothing in the world”; An idol can do nothing in the world; having no deity, it is like naught, with no true being, called in the new Testament lies and vanity. Idols are illusionary gods, with no power, nor ability to defile God’s children and ministers. Concerning food, “Every creature of God is good, and nothing is to be refused if it is received with thanksgiving” (1 Timothy 4: 4). Some Jews who received Christian faith might probably inherited the controversy that was between the literals and those with open minds. The first category with their much doubt and literacy concerning the sanctuaries, that they even forbade eating the kinds of animals offered in idol worship; which was allowed by the other category on one condition, not to carry the sign of the idol. Whereas the Gentiles as a whole, believed that 1 In1 Cor., Hom. 20:3. 2 On Psalm Hom. 1. 3 In Ioan 49: 20. .185- 4 للمؤلف: إنجیل متى، 1983 ، ص 184 231 eating that meat, if it was not offered for idol worship, does not represent partaking of that worship. Although his god were the work of his own hands, yet man became their captives, once he delivers himself to fellowship with, and worshipping them. As, what are idols, according to the Holy Book, but things with eyes, yet cannot see1?! (St. Augustine) Notice how Paul’s mind was committed to confirm two things: That it is befitting of man to refrain from such a banquet; And that, at the same time, such banquet is powerless to harm those who partake of it. Two things difficult to conform between them2! The same thing as when man believes that by touching a dead body, he would, according to Jewish customs, be committed to count himself as unclean about whom he says: “for some with consciousness of the idol, until now” ; Yet not without reason that he adds “until now”, to refer to that they are still sticking to some Jewish customs, that are now futile3. (St. John Chrysostom) “Foe even if there are so-called gods, whether in heaven or on earth (as there are many gods and many Lords)” (5) “so-called gods”, because they are not true gods, but are claimed to be (1 Thessalonians 2: 4); whether in heaven like the sun and the moon, etc. (Deuteronomy 4: 19), or on earth, like the kings who deified themselves. By those in heaven, he probably means the gods claimed by pagans to dwell in heaven, and occasionally come to visit the earth, like Jupiter, and Jun-Mercury. And other gods claimed to have authority on certain regions of the earth and the seas, like Ceres, and Neptune; and even beneath the earth like Pluts. “many Lords”. Some pagans used to call gods ‘Baals’, meaning, (masters or lords); believing that they had authority over the minds of their worshipers, and were guardian keeping them safe. 3- THE TRUE WORSHIP: “Yet for us there is only one God, the Father, of whom are all things, and we for Him, and one lord, Jesus Christ, through whom are all things, and through whom we live” (6) For us, the one God, the Father, of, in, and for whom, are all things; the Fountain of existence, the Source of everything, who creates, keeps, and ordains the whole world. Indeed the Son is God, although begotten by Him, yet He is not another God. And the Holy Spirit is God, although proceeds from Him, yet not another Deity. We have one Lord, one intercessor between the Father and men – Jesus Christ, the incarnate Word of God. The Holy Book testifies that the three expressions: “with Him”, “by Him”, and “in Him”, are actually one expression in Christ4. 1 City of God 8. 2 In 1 Cor., Hom. 20: 4. 3 In 1 Cor., Hom. 20:8. 4 The Holy Spirit 83. 232 (St. Ambrose) “From Him” means (from the Father); “by Him” means (by the Son); and “in Him” means (in the Holy Spirit) – a clear testimony that the Father, the Son, and the Holy Spirit are one God1. (St. Augustine) As there is one God -- the Father from whom is everything, there is also one Lord -- Jesus Christ by whom is all things2. (St. Cyril of Alexandria) Taking the time into consideration, the apostle says that all things were created by Jesus Christ: “One Lord, Jesus Christ, through whom are all things” (6). And talking about the passion of Jesus Christ he shows that it is the Lord of Glory who was crucified, saying: “If they knew, they would not have crucified the Lord of Glory” 3. (St. John Cassian) The prophet says on the tongue of God the Father: “My hand made everything”; by ‘His hand’ He means the power of the Only-begotten Son. Now the apostle says that everything is from the Father, and everything is done by the Son; And the prophetic spirit conforms in some way to the apostolic teaching, in that (everything) is given through the Holy Spirit4. (St. Gregory, Bishop of Nyssa) 4- THE CHRISTIAN LIBERTY AND LOVE: “However there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak is defiled. But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse” (7, 8) Meaning, that neither the first would make me rich; nor the second would make me poor5. Whether we fast or not fast on the seventh day (the Sabbath); there is nothing that would give us peace like the apostolic law, saying: “Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats; for God has received him” (Romans 14: 3); and, “Neither if we eat are we the better, nor if we do not eat are we the worse” (8). Let us keep our fellowship with whom we live in God undisturbed because of those things6. (St. Augustine) He looks at the thing (food) in itself as nothing of real importance; If it is done, it would have no benefit, and if not done, it would not harm7. (St. John Chrysostom) 1 Trinity 1: 13. 2 Letter 50: 26. 3 The Seven Books of John Cassian, 6: 22. 4 Against Eunomius, 7: 1. 5 Confessions 10: 45. 6 Ep. 36: 26. 7 In 1 Corinth., hom. 20: 9. 233 “But beware lest somehow this liberty of yours becomes a stumbling block to those who are weak” (9) The apostle address those with strong consciences, who, although they eat in those banquets with no offense before God, yet their behavior would probably become a stumbling block to those with weak conscience. He says to them that by refraining from partaking of those banquets, they would not lose anything of their spiritual exaltation or of the strength of their conscience. Eating or not eating is neither a virtue nor an iniquity; neither commend us to God nor separate us from Him; Even in fasting, it is befitting of us not to be preoccupied with the abstention from eating, as much as with coming close to God and uniting with Him. “Lest somehow this liberty of yours becomes a stumbling block” (9). The apostle warns them against abusing the authority of liberty, and the strength of their consciences. As liberty in the Christian faith has a commitment, namely, caring for the weak and taking into consideration their spiritual potentials and concepts. He with a strong conscience partakes of those banquets with the conviction that the idol is nothing; while he with a weak conscience will imitate him, but with another concept, namely, a fellowship with the pagans in their connection with the idols. The apostle did not forbid his people to enter the idol temples, to partake of their banquets, or to purchase meat that could be of sacrifices offered to idols; as all that those things are already known as hateful and unclean. But he sought from them to be preoccupied with what is more important, namely, with the salvation of every soul, particularly those of weak conscience; rather than to be preoccupied with dry mental debates to prove that idols are vain, and that all God’s creation is good. “For if anyone sees you who have knowledge, eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat these things offered to idols?” (10) It is rather strange that those who claim to have strong conscience, enter the idol temples and partake of their banquets; and their knowledge, bare of love, lead to some kind of behavior that could make them lose their sound spiritual depths. Why should you become for those with weak consciences, a stumbling block, instead of giving them a helping hand?! You should at least avoid making them perish! They are weak; and your unreasonable behavior makes them -- your own brethren, weaker1! (St. John Chrysostom) There are two kinds of food: one that help salvation, and the other fits the perishable! It is befitting of us not to abuse the gifts of the Father, and do like the prodigal son of the rich man (Luke 15: 11-14); but to use them with a kind of self-control. We are commanded to be masters of, and not slaves to our food2. (St. Clement of Alexandria) “And because of your knowledge, shall the weak brother perish, for whom Christ died?” (11) Enjoying the gift of salvation; and realizing the price paid for it by the Lord Christ on the cross; the believer would attempt to pay Christ’s love back with love, and would covet even to die for the sake of his brethren! Indeed, he who bears the Spirit of the Lord 1 In 1 Corinth., hom. 20: 10. 2 Paedagogus 2: 9. 234 Christ, would love those loved by Him, cares, not to cause them grief, nor to become a stumbling block on their way to salvation. My anguish is great! And my fears are many! I even intend to throw myself at your feet, cry myself out, and by the eloquence of love resort to you for his sake, the weak brother for whom Christ died1! “You slander your own mother’s son!” (Psalm 50: 20), for whose sake Christ died; he who is still a feeble infant, not yet ready for the solid food, but in need of his mother’s milk (1 Corinthians 3: 2) 2. When man sins against a brother, he should take into consideration the words of the apostle: “When you thus sin against the brethren, and wound their weak conscience, you sin against Christ” (12). Having all become members of Christ, how could we sin against one member of Christ3? If you love the weak person less than you do another on account of his ethical failure that made him weak, Just remember the One who died for his sake4. It is the law of Christ Himself, that man should endure the burden of another; By Christ’s love you can easily endure his weakness. And even he whom you don’t love because of his unbecoming attributes, you should remember that Christ also died for him5. (St. Augustine) “But when you thus sin against the brethren, and wound their weak conscience you sin against Christ” (12) The harm done to those of weak conscience is counted as done against Christ Himself. Whoever does wrong against the herd would be dishonoring the Shepherd who gathers them in His arms and embrace them in his bosom (Isaiah 60: 11). The apostle did not ask the strong to explain their position to those with weak souls, nor to enter with them into debates and controversies, but, with love make concessions for their sake. Those who are stronger and would not be confused by doubts, are nevertheless asked to refrain (from partaking of the idol temple banquets and from eating their meat), lest they would become a stumbling block to those who, because of their weakness, they find it necessary to refrain6. (St. Augustine) “Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” (13) The apostle supports his people by presenting himself a role model for them. He is ready to refrain completely from eating meat for the sake of his weak brethren. He did not just say he would refrain completely from eating, because that would be a grave sin. 1 Ep. 73: 8. 2 Ep. 93: 21. 3 Sermons on New Testament Lessons, 32: 4. 4 Questions 71 Fathers of the Church 70: 185. 5 Questions 71 6 The Way of Life of the Catholic Church Fathers of Church 56: 55. 235 He who proclaims that everything is good, and that nothing is despised, if taken with thanksgiving, In certain situations, because of the conscience the weak brother, he demands from us to refrain from certain things, which are otherwise acceptable. He says: “If food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” 1. (St. Gregory, Bishop of Nyssa) 1 Against Eunomius, 1: 37. 236 AN INSPIRATION FROM 1 CORINTHIANS 8 SHOULD I MAKE CONCESSIONS FOR THOSE FOR WHOM YOU DIED Indeed, how fast would I hasten to recognize my rights! And how sweet to defend them! Yet, I pray that You to grant me the true knowledge, flaring with love. That Your Holy Spirit, the Spirit of truth, reveals Your secrets to me. And guides me along the way of the giving love. The way of Your glorious cross. What benefit would I get from having knowledge that lacks love? It would be the cause of my haughtiness and perdition! Do not let me be deprived of enjoying Your love. To walk with it toward You, and toward all Your creation. You are the Truth, the source of love. You are the love, Grantor of the Truth. By Your love, You have presented limitless concessions for my sake. The Creator became clothed with my human nature. The Grantor of life entered with me even to my grave. The rich became poor, that by His poverty, he would make me rich. Now, grant me the honor of fellowship with You. That I would make concessions on my part for the sake of Your beloved. But, what have I to present? When I am just dust and ashes? Grant me, O the eternal love, Your bosoms, spacious enough to accommodate the whole world! That, with and by You, I would stretch my arms to embrace every weak. Yes, by and for the sake of Your precious blood, I would care for the salvation of the weak, yet not by overwhelming him with debates. I would care for his inner satisfaction, instead of annoying him with foolish discussions. I would covet his eternal glory, instead of criticizing and condemning him. While we were enemies, You loved us, and delivered Your life for our sake. How could we not love our weak brethren? How could we not covet to die, For those for whose sake you died?!
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