Freedom and idols
Among the questions the Corinthians had put to Paul by letter, one touched daily life: may one eat meat offered to idols? In a pagan city, almost all the meat sold at the market came from temple sacrifices, and invitations from relatives or friends were often held in a hall adjoining the sanctuary. For a Christian converted from paganism, the question arose at every meal: to eat this meat, was it to return to the idols? Paul answers in three chapters that unfold far more than a set of food rules: a complete doctrine of Christian freedom, governed by love of the brother and ordered to the glory of God.
Knowledge puffs up, love builds up
Paul begins by granting, on the substance, that the enlightened were right. “Now for meat offered to idols. We know that we all have knowledge. But knowledge puffs up with pride, while charity builds up.” 1 Corinthians 8:1 The knowledge in question is sound: “we know that an idol is nothing in the world, and that there is no God but one.” 1 Corinthians 8:4 Meat is not defiled by a god who does not exist. But not all carry this light with the same assurance: brothers recently converted, marked by years of pagan worship, eat this meat with the feeling of falling back into idolatry, and their conscience comes out wounded. It is for them that Paul turns the question around. “But take care that this liberty of yours does not become an occasion of stumbling for the weak.” 1 Corinthians 8:9 To scandalise a brother for a mouthful of meat is to sin against one for whom Christ died, and to sin against Christ himself. The measure of what is permitted shifts: the true measure of freedom is the good of the brother.
Paul’s renunciation
To show that this renunciation can be lived, Paul offers himself as an example on other ground. As an apostle, he had the right to live from the Gospel, as the Lord ordained for those who proclaim it; he renounced it, working with his hands so as to burden no one and to put no obstacle in the way of the Gospel. The highest freedom consists in making oneself a servant. “With the weak I became weak, to win the weak. I have become all things to all, so as to save at least some by every means.” 1 Corinthians 9:22 And he gives this self-mastery the image of the games held near Corinth, at the Isthmian contests: “Every athlete submits to complete discipline; they do it for a perishable crown, but we for an imperishable one.” 1 Corinthians 9:25 The crown of the Isthmian victors was of woven pine; the crown the Christian seeks does not wither.
The warning of the desert
Freedom held with too much confidence can also be lost. Paul shows it by rereading the Exodus: the fathers were all under the cloud, all passed through the sea, all ate the manna and drank the water from the rock; and almost all fell in the desert. He reads these gifts as figures of the sacraments, a baptism in the cloud and in the sea, a spiritual food and drink, “and all drank the same spiritual drink; for they drank from a spiritual rock that followed them, and that rock was Christ.” 1 Corinthians 10:4 Christ already accompanied Israel in the desert; and the graces received did not preserve those who desired evil, worshipped the calf and put the Lord to the test. The warning is aimed at those who think they stand: let him who thinks he is strong take care lest he fall. Yet it closes on an assurance to hold on to in every trial: “God is faithful: he will not let you be tried beyond your strength, but with the trial he will also provide the way out and the strength to endure it.” 1 Corinthians 10:13
The table of the Lord and the table of demons
Then comes the absolute limit. If the idol is nothing, the worship paid to it is real: what the pagans sacrifice, they sacrifice to demons, according to the word of the canticle of Moses (Deuteronomy 32:17). To take part in the sacrificial banquet of a temple is therefore to enter into communion with the altar, and no longer to eat a neutral meat. Paul proves it by the Eucharist itself: the cup we bless is a communion in the blood of Christ, the bread we break is a communion in his body; the sacred meal truly unites to the one it joins us to. “You cannot drink both the cup of the Lord and the cup of demons; you cannot share in the table of the Lord and the table of demons.” 1 Corinthians 10:21 The argument sheds light on both realities at once: if communion with Christ in the Eucharist were only a symbol, the prohibition would lose its force; it is because the table of the Lord truly unites to him that the table of idols is incompatible with it.
Everything for the glory of God
For meat sold at the market or served by a host, Paul rules with breadth: eat without raising questions, the earth and all it contains belong to the Lord; but if someone points out that the meat comes from a sacrifice, abstain for the sake of his conscience. All things are lawful, but all things do not build up: Christian freedom is governed by what it builds. The conclusion gathers the three chapters into a rule that overflows the question of meat and covers the whole of life: “So whether you eat or drink, or whatever you do, do everything for the glory of God.” 1 Corinthians 10:31 And Paul can offer himself as a model, as he himself seeks his own higher still: be imitators of me, as I am of Christ (1 Corinthians 11:1).