Idol Food In Corinth

This historical and exegetical investigation strongly challenges the widely held view that Paul regarded idol food as a matter of indifference, to be avoided only for the sake of the spiritual health of the weak. An exhaustive treatment of early Christian material shows that early authors were deeply influenced by Paul's discussion in 1 Corinthians 8-10, and yet they were totally unaware of the subsequent traditional understanding that Paul regarded idol food as indifferent. Even those who advocated eating idol food did not once appeal to Paul's discussion for support. An alternative understanding is proposed: Paul considers conscious consumption of idol food a denial of one's allegiance to Christ. One must avoid idol food if, and only if, it is identified as such.

John Fotopoulos examines temples and cults in Roman Corinth to ascertain locations, attractions, and meanings for formal sacrificial food consumption. He also uses ancient rhetorical theory to argue that Paul's instructions in 1 Cor. 8:1-11:1 are a coherent prohibition of intentional idol-food consumption.

Recognizing the social meaning of food and meals in Greco-Roman culture and, in particular, the social meaning of idol-food, is an integral part of understanding the impact of Paul’s instructions to the Christian community at Corinth regarding the consumption of idol-food. Shared meals were a central feature of social intercourse in Greco-Roman culture. Meals and food were markers of social status, and participation at meals was the main means of establishing and maintaining social relations. Participation in public rites (and sharing the meals which ensued) was a requirement of holding public office. The social consequences of refusing to eat idol-food would be extreme. Christians might not attend weddings, funerals, celebrations in honour of birthdays, or even formal banquets without encountering idol-food. In this extended reading of 1 Corinthians 8:1-11:1, Paul’s response to the Corinthian Christians’ query concerning food offered to idols, Gooch uses a social-historical approach, combining historical methods of source, literary and redaction criticism, and newer applications of anthropological and sociological methods to determine what idol-food was, and what it meant in that place at that time to eat or avoid it. In opposition to a well-entrenched scholarly consensus, Gooch claims that although Paul had abandoned purity rules concerning food, he would not abandon Judaism’s cultural and religious understanding concerning idol-food. On the basis of his reconstruction of Paul’s letter in which he urged the Corinthian Christians to avoid any food infected by non-Christian rites, Gooch argues that the Corinthians rejected Paul’s instructions to avoid facing significant social liabilities.

John Fotopoulos investigates Paul's instructions concerning food offered to idols in 1 Cor. 8:1-11:1 and the possible contexts in which Corinthian Christians encountered sacrificial food, asserting that formal dining at a pagan temple precinct (8:1-10:22) was Paul's primary concern. A comprehensive archeological and social-historical examination of Corinthian temples and cults is undertaken to ascertain locations, attractions, and meanings for formal sacrificial food consumption. The author also employs ancient rhetorical theory to elucidate Paul's instructions, recognizing Corinthian positions quoted by Paul and demonstrating the coherence of Paul's argumentation which seeks to unite two Corinthian factions, the Weak and the Strong, divided over idol-food consumption. John Fotopoulos argues that Paul consistently rejected temple dining, in agreement with the Weak, because such dining actualized a partnership with pagan deities that made the Corinthians, in Paul's opinion, guilty of idolatry. However, Paul allowed the consumption of food purchased at the market (10:25-26) and food served at meals in pagan homes (10:27-11:1) only if the food was not known to be sacrificial food. Thus, Paul's instructions are meant to provide a way that the Corinthians could continue cordial social relations with pagans while also protecting against the idolatrous consumption of sacrificial food.

A signature volume in the NIV-based New American Commentary series, New Testament professor Mark Taylor offers his exposition of the popular book of 1 Corinthians to give readers a deeper understanding of its content and context.

The commentary tradition regarding 1 Corinthians unanimously identifies the "weak" as Christ-followers whose faith was not yet sufficient to indulge in the eating of idol food with indifference, as if ideally Paul wanted them to become "strong" enough to do so. Commentaries also do not hesitate to explain that Paul advised the Corinthians that he behaved like non-Jews (e.g., ate idol food) in order to win non-Jews to Christ, convinced that he was free from any obligation to observe Jewish covenantal behavior--except when he expediently chose to mimic Jewish behavior in order to win Jews to Christ. Similarly, commentators continue to conclude that in Philippians Paul called Jews "dogs" for upholding the value of undertaking circumcision, and that he renounced such identification as "mutilation." None of these interpretations likely represent what Paul meant originally, according to Nanos. Each essay explains why, and provides new alternatives for re-reading Paul's language "within Judaism." In this process, Nanos combines investigations of relevant elements from Jewish sources and from various Cynic and other Greco-Roman contemporaries, as well as the New Testament.

This study offers a new interpretation of 1 Corinthians 5-11:1. Taking a social identity approach, Ho investigates the inner logic of Paul from the ears of the Corinthian correspondence. Ho argues that Paul consistently indoctrinates new values for the audience to uphold which are against the mainstream of social values in the surrounding society. It is shown that Paul does not engage in issues of internal schism per se, but rather in the question of the distinctive values insiders should uphold so as to be recognisable to outsiders. While church is neither a sectarian nor an accommodating community, it should maintain constant social contact with outsiders so as to bring the gospel of Christ to them. In addition, insiders should practice radical values that could challenge the existing shared social values prevalent in the urban city of Corinth. These new values are based mainly on Scripture, ancient Jewish literature and the new social identity of the church defined by Jesus Christ. This fresh interpretation renders the logical flow, unitary design and coherence of 1 Cor 5 -11.1 more apparent.

"Michael Li-Tak Shen carefully examines the biblical view of God's absolute uniqueness, and argues that the biblical texts are consistent in their prohibition of idolatry and its paraphernalia in whatever form---a helpful point in similar pastoral situations today in a world of idols, ideologies, addictions, and runaway consumerism. The high view of the absolute nature of God warns against lax and mistaken notions of so-called Christian freedom." Robert Solomon, Bishop, the Methodist Church in Singapore. --Book Jacket.