Commentary on 1 Corinthians
Lecture 6. Question of conscience
10:25 Whatever is sold in the markets, eat: asking no question for conscience’s sake. [n. 562]
10:26 The earth is the Lord’s and the fullness thereof.
10:27 If any of the unbelievers invites you, and you are willing to go: eat of any thing that is set before you, asking no question for conscience’s sake. [n. 564]
10:28 But if any man says: this has been sacrificed to idols: do not eat of it, for the sake of him that told it and for conscience’s sake. [n. 565]
10:29 Conscience, I say, not your own, but the other’s. For why is my liberty judged by another man’s conscience? [n. 567]
10:30 If I partake with thanksgiving, why am I spoken ill of for that for which I give thanks? [n. 568]
562. Above he warned them to beware eating the food of idols, and he has given four reasons for his admonition: here he teaches, third, the way to beware the abovementioned things, by showing how one is allowed to eat, and how not.
First therefore he shows whether it is licit to eat; second, when it is not licit, at but if any man says; third, what to attend to in either case at therefore, whether you eat (1 Cor 10:31).
In the first part he sets forth two cases in which it is permitted to eat the food of idols. The first, when someone eats for himself; second, when he is with others at but if any of the unbelievers.
Or the first case, when someone does not know that it was sacrificed to idols; the second case, when it does not scandalize one’s neighbor. In the first case, he first refers to the permission to eat; second, he favors caution in eating at asking no question.
563. Therefore he says whatever is sold in the market, that is, everything that is sold; as though saying: because it is licit to eat, but sometimes not expedient, therefore eat like this. Whatever is sold in the market, that is, everything that is sold, eat, if you wish. For every creature of God is good, and nothing is to be rejected (1 Tim 4:4). You, I say, asking no questions, namely, whether it was sacrificed to an idol, or not, and this for conscience’s sake, of assisting the weak. The earth is the Lord’s. As though saying: you can do this securely, because the earth is the Lord’s and the fullness thereof, that is all things with which the earth is filled. For the wild beasts are all mine (Ps 50:10). Ambrose says about this text: what is the Lord’s cannot be unclean; but all meats are the Lord’s, therefore they are clean in themselves and licit.
564. Next when he says if any of the unbelievers invite you, he shows when it is permitted to eat the food of idols with others, if it is served at a banquet, and it is unknown by the weaker ones that it had been sacrificed to an idol. Here four expediencies of this banquet are implied: namely, it should not be shameless, by crashing the dinner party, which is noted by if any of the unbelievers invite you; that you would not offend them by refusing, which is referred to at and you are willing to go; that you would not be burdensome by asking, which is noted at any thing that is set before you; and you should not be indiscreet in speaking, at asking no questions.
Therefore he says, if any of the unbelievers, that is, the gentiles. For with Jews it is forbidden to eat, (28, q. 1, c.) where it is said thus: from now on, all, whether clergy, or laymen, must avoid the banquets of the Jews, nor may anyone receive them at his own dinner party, for since Jews do not enjoy sharing food with Christians, it is unfitting and a sacrilege for their food to be consumed by Christians.
If therefore, any of the unbelievers, that is, gentiles, invites you to dinner, and you are willing to go, that is, this invitation pleases you, eat everything edible that is set before you. It is a concession, not a command. Eat the things that are served to you (Luke 10:8). I tell you, asking no questions about whether it was sacrificed to idols or not. And this for conscience’s sake, namely, the conscience of the weak.
565. Next when he says but if any man says, he shows when it is not licit to eat. There he assigns three reasons why it is not licit to eat.
The first is because of the conscience of another.
second, because of one’s own damnation, at for why is my liberty;
third, on account of the blasphemy of the inexperienced, at if I partake with thanksgiving.
566. The first reason goes as follows: nothing should be done knowingly which injures the conscience of him who does it, but eating the food of idols is this kind of thing; therefore nothing of the kind is to be done. First, therefore, he suggests investigating the food of idols; second, he recommends not eating it, at do not eat; third, he gives the reason for this, at for the sake of him that told it.
Therefore he says but if any man says, even when you have not asked, this has been sacrificed to idols: do not eat; and this for the sake of him that told it to you that it had been sacrificed to idols, lest he should believe that you are eating it out of veneration for the idol, not because the food is unclean in itself: I know and I am confident in the Lord, that nothing is common in itself, except to someone who considers it to be common (Rom 14:14). But also for conscience’s sake, namely, the conscience of other weaker ones. Conscience, I say, not your own, which is firm, but the other’s, that is, the weaker man’s: giving offense to no one (2 Cor 6:3).
567. Next he says for why is my liberty. Here we are at the second reason, which is this: whatever he does to the judgment of his own damnation must be avoided: but eating the food of idols when it scandalizes one’s neighbor is this kind of thing; therefore, eating these things must be avoided. And this is because he says why, as though saying: do not eat for the sake of the weaker man’s conscience, for why is my liberty, that is, that which is free to me, judged by a stranger’s conscience? That is, it becomes damnable for me by reason of the scandal on account of the conscience of another. As though saying: if I eat with scandal to another, I act so as to render myself damnable: whoever scandalizes one of these little ones, it would be better for him if a millstone were hung about his neck (Matt 18:6). So why would I act this way? As though to say: I act wickedly.
568. Next he says if I partake with thanksgiving. Here is the third reason: one has to be careful of falling under the revilement and disparagement of others; but by eating the food of idols, I do eat with scandal; therefore, etc. Here he first touches on the due way of eating; second, foolish backbiting as well, at why am I spoken ill of.
Therefore he says, if I partake, that is, I eat, with thanksgiving, that is, with gratitude. For in this way food is always to be received: giving thanks he blessed it and broke it (John 6:11). Why am I spoken ill of by ignorant people saying I worship idols? I am spoken ill of, I say, for that for which I give thanks, that is, because I partake while giving thanks: then let not our good be spoken ill of (Rom 14:16).