Rom. xiv. 16, 17.
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
Romans 14
1Now accept one who is weak in faith, but not for disputes over opinions.
2One man has faith to eat all things, but he who is weak eats only vegetables.
3Don’t let him who eats despise him who doesn’t eat. Don’t let him who doesn’t eat judge him who eats, for God has accepted him.
4Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
5One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind.
6He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn’t eat, to the Lord he doesn’t eat, and gives God thanks.
7For none of us lives to himself, and none dies to himself.
8For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord’s.
9For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.
10But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ.
11For it is written, “‘As I live,’ says the Lord, ‘to me every knee will bow. Every tongue will confess to God.’”
12So then each one of us will give account of himself to God.
13Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an occasion for falling.
14I know and am persuaded in the Lord Jesus that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.
15Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died.
16Then don’t let your good be slandered,
17for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
18For he who serves Christ in these things is acceptable to God and approved by men.
19So then, let’s follow after things which make for peace, and things by which we may build one another up.
20Don’t overthrow God’s work for food’s sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating.
21It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
22Do you have faith? Have it to yourself before God. Happy is he who doesn’t judge himself in that which he approves.
23But he who doubts is condemned if he eats, because it isn’t of faith; and whatever is not of faith is sin.
24Now to him who is able to establish you according to my Good News and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret through long ages,
25but now is revealed, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known for obedience of faith to all the nations;
26to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.
Early Christian texts and source notes
Rom. xiv. 3.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Rom. xiv. 6.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Rom. xiv. 21.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Rom. xiv. 20.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Rom. xiv. 9.
Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source
1 Cor. vi. 20; Rom. xiv. 15.
Editorial footnote · Letter to Africanus, The Writings of Origen, Vol. 1 of 2 / LETTERS. / A LETTER FROM ORIGEN TO AFRICANUS. · Original source
Rom. xiv. 1.
Editorial footnote · Against Celsus, The Writings of Origen, Vol. 1 of 2 / ORIGEN CONTRA CELSUM. / ORIGEN AGAINST CELSUS. BOOK I. / PREFACE. · Original source
Rom. xiv. 2.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER I. PLAN. · Original source
Rom. xiv. 10-12; 2 Cor. v. 10.
Editorial footnote · Epistle to the Philippians, The Writings of the Apostolic Fathers / THE EPISTLE OF POLYCARP. / THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. / Chap. vi.—The duties of presbyters and others. · Original source
Rom. xiv. 4.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 10. What is to be replied to those who think that resurrection pertains only to bodies and not to souls. · Original source
Rom. xiv. 12, 13.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter v · Original source
Rom. xiv. 14.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xxiii · Original source
Rom. xiv. 15.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XXVIII. · Original source
Cf. Rom. xiv. 9.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXV. · Original source
Chap. VII.—10. Wherefore, then, have ye severed yourselves? If there is any sense left in you, you must surely see that you can find no possible answer to these arguments. "We are not left," they say, "so utterly without resource, but that we can still answer, It is our will. 'Who art thou that judgest another man's servant? to his own master he standeth or falleth.'" They do not understand that this was said to men who were wishing to judge, not of open facts, but of the hearts of other men. For how does the apostle himself come to say so much about the sins of schisms and heresies? Or how comes that verse in the Psalms, "If of a truth ye love justice, judge uprightly, O ye sons of men?" But why does the Lord Himself say, "Judge not according to the appearance, but judge righteous judgment," if we may not judge any man? Lastly, why, in the case of those traditors, whom they have judged unrighteously, have they themselves ventured to pass any judgments at all on another man's servants? To their own master they were standing or falling. Or why, in the case of the recent followers of Maximianus, have they not hesitated to bring forward the judgment delivered with the infallible voice, as they aver, of a general Council, in such terms as to compare them with those first schismatics whom the earth swallowed up alive? And yet some of them, as they cannot deny, they either condemned though innocent, or received back again in their guilt. But when a truth is urged which they cannot gainsay, they mutter a truly wholesome murmuring: "It is our will: 'Who art thou that judgest another man's servant? to his own master he standeth or falleth.'" But when a weak sheep is espied in the desert, and the pastor who should reclaim it to the fold is nowhere to be seen, then there is setting of teeth, and breaking of the weak neck: "Thou wouldst be a good man, wert thou not a traditor. Consult the welfare of thy soul; be a Christian." What unconscionable madness! When it is said to a Christian, "Be a Christian," what other lesson is taught, save a denial that he is a Christian? Was it not the same lesson which those persecutors of the Christians wished to teach, by resisting whom the crown of martyrdom was gained? Or must we even look on crime as lighter when committed with threatening of the sword than with treachery of the tongue?
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter VII · Original source
Chap. x.—15. But what attitude do they assume, when it is shown that the holy Cyprian, though he did not himself admit as members of the Church those who had been baptized in heresy or schism, yet held communion with those who did admit them, according to his express declaration, "Judging no one, nor depriving any one of the right of communion if he differ from us?" If he was polluted by communion with persons of this kind, why do they follow his authority in the question of baptism? But if he was not polluted by communion with them, why do they not follow his example in maintaining unity? Have they anything to urge in their defence except the plea, "We choose to have it so?" What other answer have any sinful or wicked men to the discourse of truth or justice,—the voluptuous, for instance, the drunkards, adulterers, and those who are impure in any way, thieves, robbers, murderers, plunderers, evil-doers, idolaters,—what other answer can they make when convicted by the voice of truth, except "I choose to do it;" "It is my pleasure so?" And if they have in them a tinge of Christianity, they say further, "Who art thou that judgest another man's servant?" Yet these have so much more remains of modesty, that when, in accordance with divine and human law, they meet with punishment for their abandoned life and deeds, they do not style themselves martyrs; while the Donatists wish at once to lead a sacrilegious life and enjoy a blameless reputation, to suffer no punishment for their wicked deeds, and to gain a martyr's glory in their just punishment. As if they were not experiencing the greater mercy and patience of God, in proportion as "executing His judgments upon them by little and little, He giveth them place of repentance," and ceases not to redouble His scourgings in this life; that, considering what they suffer, and why they suffer it, they may in time grow wise; and that those who have received the baptism of the party of Maximianus in order to preserve the unity of Donatus, may the more readily embrace the baptism of the whole world in order to preserve the peace of Christ; that they may be restored to the root, may be reconciled to the unity of the Church, may see that they have nothing left for them to say, though something yet remains for them to do; that for their former deeds the sacrifice of loving-kindness may be offered to a long-suffering God, whose unity they have broken by their wicked sin, on whose sacraments they have inflicted such a lasting wrong. For "the Lord is merciful and gracious, slow to anger, plenteous in mercy and truth." Let them embrace His mercy and long-suffering in this life, and fear His truth in the next. For He willeth not the death of a sinner, but rather that he should turn from his way and live; because He bends His judgment against the wrongs that have been inflicted on Him. This is our exhortation.
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter x · Original source
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.” 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.” 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.” I gain the man by a little self-restraint. “Have we not power to eat and to drink?” 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.” 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;” 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,” as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, “Destroy not the work of God for the sake of food.” For it is the mark of a silly mind to be amazed and stupified at what is presented at vulgar banquets, after the rich fare which is in the word; and much sillier to make one’s eyes the slaves of the delicacies, so that one’s greed is, so to speak, carried round by the servants. And how foolish for people to raise themselves on the couches, all but pitching their faces into the dishes, stretching out from the couch as from a nest, according to the common saying, “that they may catch the wandering steam by breathing it in!” And how senseless, to besmear their hands with the condiments, and to be constantly reaching to the sauce, cramming themselves immoderately and shamelessly, not like people tasting, but ravenously seizing! For you may see such people, liker swine or dogs for gluttony than men, in such a hurry to feed themselves full, that both jaws are stuffed out at once, the veins about the face raised, and besides, the perspiration running all over, as they are tightened with their insatiable greed, and panting with their excess; the food pushed with unsocial eagerness into their stomach, as if they were stowing away their victuals for provision for a journey, not for digestion. Excess, which in all things is an evil, is very highly reprehensible in the matter of food. Gluttony, called ὀψοφαγία, is nothing but excess in the use of relishes (ὄψον); and λαιμαργία is insanity with respect to the gullet; and γαστριμαργία is excess with respect to food—insanity in reference to the belly, as the name implies; for μάργος is a madman. The apostle, checking those that transgress in their conduct at entertainments, says: “For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?” And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: “So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation.”
Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
“Now the weak eateth herbs,” according to the noble apostle. The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting the God-loving man, they themselves act impiously; then, as the notes advance, in accordance with the style of the Miscellanies, we must solve the difficulties raised both by Greeks and Barbarians with respect to the coming of the Lord.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER I. PLAN. · Original source
4. Again, through the whole of Job there are many passages in the Hebrew which are wanting in our copies, generally four or five verses, but sometimes, however, even fourteen, and nineteen, and sixteen. But why should I enumerate all the instances I collected with so much labour, to prove that the difference between our copies and those of the Jews did not escape me? In Jeremiah I noticed many instances, and indeed in that book I found much transposition and variation in the readings of the prophecies. Again, in Genesis, the words, “God saw that it was good,” when the firmament was made, are not found in the Hebrew, and there is no small dispute among them about this; and other instances are to be found in Genesis, which I marked, for the sake of distinction, with the sign the Greeks call an obelisk, as on the other hand I marked with an asterisk those passages in our copies which are not found in the Hebrew. What needs there speak of Exodus, where there is such diversity in what is said about the tabernacle and its court, and the ark, and the garments of the high priest and the priests, that sometimes the meaning even does not seem to be akin? And, forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the churches of Christ, had no thought for those bought with a price, for whom Christ died; whom, although his Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things?
Source passage · edition’s verse reference · Letter to Africanus, The Writings of Origen, Vol. 1 of 2 / LETTERS. / A LETTER FROM ORIGEN TO AFRICANUS. · Original source
6. After proceeding with this work as far as the place where Celsus introduces the Jew disputing with Jesus, I resolved to prefix this preface to the beginning [of the treatise], in order that the reader of our reply to Celsus might fall in with it first, and see that this book has been composed not for those who are thorough believers, but for such as are either wholly unacquainted with the Christian faith, or for those who, as the apostle terms them, are “weak in the faith;” regarding whom he says, “Him that is weak in the faith receive ye.” And this preface must be my apology for beginning my answer to Celsus on one plan, and carrying it on on another. For my first intention was to indicate his principal objections, and then briefly the answers that were returned to them, and subsequently to make a systematic treatise of the whole discourse. But afterwards, circumstances themselves suggested to me that I should be economical of my time, and that, satisfied with what I had already stated at the commencement, I should in the following part grapple closely, to the best of my ability, with the charges of Celsus. I have therefore to ask indulgence for those portions which follow the preface towards the beginning of the book. And if you are not impressed by the powerful arguments which succeed, then, asking similar indulgence also with respect to them, I refer you, if you still desire an argumentative solution of the objections of Celsus, to those men who are wiser than myself, and who are able by words and treatises to overthrow the charges which he brings against us. But better is the man who, although meeting with the work of Celsus, needs no answer to it at all, but who despises all its contents, since they are contemned, and with good reason, by every believer in Christ, through the Spirit that is in him.
Source passage · edition’s verse reference · Against Celsus, The Writings of Origen, Vol. 1 of 2 / ORIGEN CONTRA CELSUM. / ORIGEN AGAINST CELSUS. BOOK I. / PREFACE. · Original source
And why do I say “to all?” For even with His own apostles and disciples He was not perpetually present, nor did He constantly show Himself to them, because they were not able without intermission to receive His divinity. For His deity was more resplendent after He had finished the economy [of salvation]: and this Peter, surnamed Cephas, the first-fruits as it were of the apostles, was enabled to behold, and along with him the twelve (Matthias having been substituted in room of Judas); and after them He appeared to the five hundred brethren at once, and then to James, and subsequently to all the others besides the twelve apostles, perhaps to the seventy also, and lastly to Paul, as to one born out of due time, and who knew well how to say, “Unto me, who am less than the least of all saints, is this grace given;” and probably the expression “least of all” has the same meaning with “one born out of due time.” For as no one could reasonably blame Jesus for not having admitted all His apostles to the high mountain, but only the three already mentioned, on the occasion of His transfiguration, when He was about to manifest the splendour which appeared in His garments, and the glory of Moses and Elias talking with Him, so none could reasonably object to the statements of the apostles, who introduce the appearance of Jesus after His resurrection as having been made not to all, but to those only whom He knew to have received eyes capable of seeing His resurrection. I think, moreover, that the following statement regarding Him has an apologetic value in reference to our subject, viz.: “For to this end Christ died, and rose again, that He might be Lord both of the dead and living.” For observe, it is conveyed in these words, that Jesus died that He might be Lord of the dead; and that He rose again to be Lord not only of the dead, but also of the living. And the apostle understands, undoubtedly, by the dead over whom Christ is to be Lord, those who are so called in the first Epistle to the Corinthians, “For the trumpet shall sound, and the dead shall be raised incorruptible;” and by the living, those who are to be changed, and who are different from the dead who are to be raised. And respecting the living the words are these, “And we shall be changed;” an expression which follows immediately after the statement, “The dead shall be raised first.” Moreover, in the first Epistle to the Thessalonians, describing the same change in different words, he says that they who sleep are not the same as those who are alive; his language being, “I would not have you to be ignorant, brethren, concerning them who are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died, and rose again, even so them also that sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we who are alive and remain unto the coming of the Lord, shall not prevent them that are asleep.” The explanation which appeared to us to be appropriate to this passage, we gave in the exegetical remarks which we have made on the first Epistle to the Thessalonians.
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXV. · Original source
We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XXVIII. · Original source