1 Cor. viii. 7, 8.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Testimonia — Early Christian Bible Commentary
1 Corinthians 8
1Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
2But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know.
3But anyone who loves God is known by him.
4Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one.
5For though there are things that are called “gods”, whether in the heavens or on earth—as there are many “gods” and many “lords”—
6yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.
7However, that knowledge isn’t in all men. But some, with consciousness of an idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled.
8But food will not commend us to God. For neither, if we don’t eat are we the worse, nor if we eat are we the better.
9But be careful that by no means does this liberty of yours become a stumbling block to the weak.
10For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things sacrificed to idols?
11And through your knowledge, he who is weak perishes, the brother for whose sake Christ died.
12Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ.
13Therefore, if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
Early Christian texts and source notes
1 Cor. viii. 8.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
1 Cor. viii. 13.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
1 Cor. viii. 6, 11, 12.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
1 Cor. viii. 1, 2, 3.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER XI. WHAT IS THE PHILOSOPHY WHICH THE APOSTLE BIDS US SHUN? · Original source
1 Cor. viii. 11.
Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source
1 Cor. viii. 4, etc.
Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source
1 Cor. viii. 1.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XI. THE KNOWLEDGE WHICH COMES THROUGH FAITH THE SUREST OF ALL. · Original source
1 Cor. viii. 4.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XVIII. THE USE OF PHILOSOPHY TO THE GNOSTIC. / First of all, idols are to be rejected. · Original source
1 Cor. viii. 7.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XV. ON THE DIFFERENT KINDS OF VOLUNTARY ACTIONS, AND THE SINS THENCE PROCEEDING. · Original source
1 Cor. viii. 1, 7, 9, 11.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XV. ON AVOIDING OFFENCE. · Original source
Literally, “knowledge without the truth of a command exercised to life.” See 1 Cor. viii. 1.
Editorial footnote · Epistle to Diognetus, The Writings of the Apostolic Fathers / THE EPISTLE TO DIOGNETUS. / THE EPISTLE TO DIOGNETUS. / Chap. xii.—The importance of knowledge to true spiritual life. · Original source
1 Cor. viii. 5, etc.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter IV. · Original source
1 Cor. viii. 4, 11.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XXIV. · Original source
1 Cor. viii. 5, 6.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK IV. / Chapter XXIX. · Original source
However, the very origin of the name suggests something worthy of consideration, if we compare it with the divine books. They are called demons from a Greek word meaning knowledge. Now the apostle, speaking with the Holy Spirit, says, "Knowledge puffeth up, but charity buildeth up." And this can only be understood as meaning that without charity knowledge does no good, but inflates a man or magnifies him with an empty windiness. The demons, then, have knowledge without charity, and are thereby so inflated or proud, that they crave those divine honours and religious services which they know to be due to the true God, and still, as far as they can, exact these from all over whom they have influence. Against this pride of the demons, under which the human race was held subject as its merited punishment, there was exerted the mighty influence of the humility of God, who appeared in the form of a servant; but men, resembling the demons in pride, but not in knowledge, and being puffed up with uncleanness, failed to recognise Him.
Source passage · edition’s verse reference · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK NINTH. / ARGUMENT. / 20. Of the kind of knowledge which puffs up the demons. · Original source
Nevertheless, some one may say, if men are called gods because they belong to God's people, whom He addresses by means of men and angels, are not the immortals, who already enjoy that felicity which men seek to attain by worshipping God, much more worthy of the title? And what shall we reply to this, if not that it is not without reason that in holy Scripture men are more expressly styled gods than those immortal and blessed spirits to whom we hope to be equal in the resurrection, because there was a fear that the weakness of unbelief, being overcome with the excellence of these beings, might presume to constitute some of them a god? In the case of men this was a result that need not be guarded against. Besides, it was right that the men belonging to God's people should be more expressly called gods, to assure and certify them that He who is called God of gods is their God; because, although those immortal and blessed spirits who dwell in the heavens are called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God's people, and to whom it is said, "I have said, Ye are gods, and all of you the children of the Most High." Hence the saying of the apostle, "Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him."
Source passage · edition’s verse reference · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK NINTH. / ARGUMENT. / 23. That the name of gods is falsely given to the gods of the Gentiles, though Scripture applies it both to the holy angels and just men. · Original source
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 in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys—it 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, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the serpent, stripped naked. 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, 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 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 inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather 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, but is trusted as a virgin; and salvation is manifested, and the apostles are filled with understanding, and the passover of the Lord advances, and the choirs 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.
Source passage · edition’s verse reference · Epistle to Diognetus, The Writings of the Apostolic Fathers / THE EPISTLE TO DIOGNETUS. / THE EPISTLE TO DIOGNETUS. / Chap. xii.—The importance of knowledge to true spiritual life. · Original source
“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.” Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,” as 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, “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.” “But the earth is the Lord’s, and the fulness thereof.” 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”—what you are commanded to do by the rule of faith.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XV. ON AVOIDING OFFENCE. · Original source
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, practises 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,” 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.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XXII. THE TRUE GNOSTIC DOES GOOD, NOT FROM FEAR OF PUNISHMENT OR HOPE OF REWARD, BUT ONLY FOR THE SAKE OF GOOD ITSELF. · Original source
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.” 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.” And again, “According to thy faith let it be to thee.” 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.” 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;” and reflecting that “blessed are the pure in heart, for they shall see God;” and knowing this, “that not what enters into the mouth defileth, but that it is what cometh forth by the mouth that defileth the man. For out of the heart proceed thoughts.” This, as I think, is the true and just measure according to God, by which things capable of measurement are measured, the decad which is comprehensive of man; which summarily the three above-mentioned measures pointed out. There are body and soul, the five senses, speech, the power of reproduction—the intellectual or the spiritual faculty, or whatever you choose to call it. And we must, in a word, ascending above all the others, stop at the mind; as also certainly in the universe overleaping the nine divisions, the first consisting of the four elements put in one place for equal interchange; and then the seven wandering stars and the one that wanders not, the ninth, to the perfect number, which is above the nine, and the tenth division, we must reach to the knowledge of God, to speak briefly, desiring the Maker after the creation. Wherefore the tithes both of the ephah and of the sacrifices were presented to God; and the paschal feast began with the tenth day, being the transition from all trouble, and from all objects of sense.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XI. THE KNOWLEDGE WHICH COMES THROUGH FAITH THE SUREST OF ALL. · Original source
David, too, and Moses before David, show the knowledge of the three precepts in the following words: “Blessed is the man who walks not in the counsel of the ungodly;” as the fishes go down to the depths in darkness; for those which have not scales, which Moses prohibits touching, feed at the bottom of the sea. “Nor standeth in the way of sinners,” as those who, while appearing to fear the Lord, commit sin, like the sow, for when hungry it cries, and when full knows not its owner. “Nor sitteth in the chair of pestilences,” as birds ready for prey. And Moses enjoined not to eat the sow, nor the eagle, nor the hawk, nor the raven, nor any fish without scales. So far Barnabas. And I heard one skilled in such matters say that “the counsel of the ungodly” was the heathen, and “the way of sinners” the Jewish persuasion, and explain “the chair of pestilence” of heresies. And another said, with more propriety, that the first blessing was assigned to those who had not followed wicked sentiments which revolt from God; the second to those who do not remain in the wide and broad road, whether they be those who have been brought up in the law, or Gentiles who have repented. And “the chair of pestilences” will be the theatres and tribunals, or rather the compliance with wicked and deadly powers, and complicity with their deeds. “But his delight is in the law of the Lord.” 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.”
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XV. ON THE DIFFERENT KINDS OF VOLUNTARY ACTIONS, AND THE SINS THENCE PROCEEDING. · Original source
Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, “but to us an idol is nothing in the world,” 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 are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, 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.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XVIII. THE USE OF PHILOSOPHY TO THE GNOSTIC. / First of all, idols are to be rejected. · Original source
But Celsus perhaps has misunderstood certain of those whom he has termed “worms,” when they affirm that “God exists, and that we are next to Him.” And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days’ attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable than man; and we have read that “God standeth in the congregation of gods,” but of gods who are not worshipped by the nations, “for all the gods of the nations are idols.” We have read also, that “God, standing in the congregation of the gods, judgeth among the gods.” We know, moreover, that “though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.” And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. “For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven,” and also become “equal to the angels.” We know, too, that in the arrangement of the universe there are certain beings termed “thrones,” and others “dominions,” and others “powers,” and others “principalities;” and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because “it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is.” And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that “God exists, and we are next to Him,” I would interpret the word “we,” by using in its stead, “We who act according to reason,” or rather, “We virtuous, who act according to reason.” For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. And therefore we are taught to become “perfect,” as our Father in heaven is perfect. No good and virtuous man, then, is a “worm rolling in filth,” nor is a pious man an “ant,” nor a righteous man a “frog;” nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a “bird of the night.”
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK IV. / Chapter XXIX. · Original source
The sacred Scriptures teach us to think, in like manner, of the Lord of lords. For they say in one place, “Give thanks to the God of gods, for His mercy endureth for ever. Give thanks to the Lord of lords, for His mercy endureth for ever;” and in another, “God is King of kings, and Lord of lords.” For Scripture distinguishes between those gods which are such only in name and those which are truly gods, whether they are called by that name or not; and the same is true in regard to the use of the word “lords.” To this effect Paul says, “For though there be that are called gods, whether in heaven or in earth, as there are gods many, and lords many.” But as the God of gods calls whom He pleases through Jesus to his inheritance, “from the east and from the west,” and the Christ of God thus shows His superiority to all rulers by entering into their several provinces, and summoning men out of them to be subject to Himself, Paul therefore, with this in view, goes on to say, “But to us there is but one God, the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things, and we by Him;” adding, as if with a deep sense of the marvellous and mysterious nature of the doctrine, “Howbeit, there is not in every man that knowledge.” When he says, “To us there is but one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things,” by “us” he means himself and all those who have risen up to the supreme God of gods and to the supreme Lord of lords. Now he has risen to the supreme God who gives Him an entire and undivided worship through His Son—the word and wisdom of God made manifest in Jesus. For it is the Son alone who leads to God those who are striving, by the purity of their thoughts, words, and deeds, to come near to God the Creator of the universe. I think, therefore, that the prince of this world, who “transforms himself into an angel of light,” was referring to this and such like statements in the words, “Him follows a host of gods and demons, arranged in eleven bands.” Speaking of himself and the philosophers, he says, “We are of the party of Jupiter; others belong to other demons.”
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter IV. · Original source
Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the First Epistle to the Corinthians, in which Paul treats of offerings to idols. The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons. But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord’s table, and beware to the utmost of joining at any time the table of demons.
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XXIV. · Original source