1 cor 8 - 10
TRANSCRIPT
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1 CORINTHIANS 8-10: A RETROSPECTIVEAFTER TWENTY-FIVE YEARS
WENDELL WILLIS
Abilene Christian University
It has been twenty-five years since Ifinishedmydoctoral dissertation dealing
with 1 Corinthians 8-10.1
Although little had been published on the topic of idol
meat in Corinth when I did my initial research, the last quarter century has
witnessed much greater attention to this passage (so much so, that it is not
manageable to review the subsequent publications even briefly in an article).
Although I have not published on this topic since the dissertation, I continue to
find it highly intriguing and thought a survey of the subsequent research might be
of some interest. I have two objectives in mind.
Thefirstis simply to summarize the discussion since 1981 to see what variedquestions and approaches have been applied to this section of 1 Corinthians.
Many of the subsequent studies of the passage have included some of this
Forschungsgeschichte, so I need not sketchthose developments fully. The second
is to see if there are areas of consensus that have developed. Often biblical
scholarship is criticized as being "always learning and yet never coming to a
knowledge of the truth." That is, some people accuse the discipline of being an
endless rehashing of largely obvious concerns. Thus I am curious whether
progress has been made in this small topic of Pauline study.
The Unity of1 Corinthians 8-10
One area in which a trend has developed is the unity of these chapters.
Johannes Weiss argued that the views expressed in chapters 8 and 10 were so
different that it was not conceivable they had come in the same letter (but not so
different that they had not both comefromPaul). Such a partition approach was
followed by Jean Hering and Walter Schmithals.2
However, in the last quarter
1Wendell Lee Willis, IdolMeat in Corinth (SBLDS 68; Scholars Press, 1985; repr.;
) S
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104 RESTORATION QUARTERLY
century a consensus has developed that these chapters did come as one unit at the
same time. Two reasons are now proposed for this conclusion. Some have argued
that the ideas expressed are not in disagreement (there is ideological unity in the
chapters).3
Others, emphasizing rhetorical criticism, have affirmed a unity based
on form.4
Of course, many have argued for both evidences of unity.5
Regarding the tensions alleged between chapter 8 and 10:1-22, Gordon Fee and
Ben Witherington6
believe that Paul rejects the eating of sacrificial meat when it
is associated with a temple, but not when the meat is in another location (unless
someone objects that this is "holy sacrifice"). David Horrell sharpens this assess
ment saying that it is only when the act of eating is overtly tied to worship
whether in a temple or a home. (Thus it is conceivable that the meat could be
eaten in a temple dining hall if it was not a "religious occasion.")7
In some ways, the rise of rhetorical criticism has changed the focus of study.
There is less attention to the historical situation (including the church situation
in Corinth) and more on the arrangement of Paul's argument. This does not mean
the historical questions are resolved, but they are relegated to lesser emphasis.
Peter Gooch insists that 8:1-11:1 must be taken as a whole.8
He argues that
the tension alleged between Paul's argument in 8 (do not injure the weak Chris
tian) and 10:1-22 (do not participate in worship involving demons) is to be
solved as two sections of Paul's response to the problem. It is his persuasive
1962). Walter Schmithals, Gnosticism in Corinth (Nashville: Abingdon, 1971). Partition
is still maintained by some, Gerhard Seilin, "Hauptprobleme des ersten Korintherbriefes,"
ANRW2.25A:2964-&6. Also Khiok-khing Yeo, RhetoricalInteraction in 1 Corinthians
8-10 (Biblnt 9; Leiden: Brill, 1995); Lamar Cope, "First Comthians 8-10: Continuity or
Contradiction?" ATR Supp 11 (1990): 114-23.3
Most exhaustively illustrated by Margaret Mitchell, Paul and the Rhetoric of
Reconciliation (HUT 28; Tbingen: J.C.B. Mohr, 1991), who also strongly emphasizesthe rhetorical unity of the letter.
4H. Merklein, "Die Einheitlichkeit des ersten Korintherbriefes," ZNWTS (1984):
153-33. See also David G. Horrell, "Theological Principle or Christological Praxis?"
JSNT61 (1997): 83-114. Anders Erikksson, Traditions as Rhetorical Proof(ConBNT
39; Stockholm: Almqvist & Wiksell International, 1998).5
For example, Mitchell, and also Anthony Thiselton, The First Epistle to the
Corinthians (NIGTC; Grand Rapids: Eerdmans, 2000), 607-9.6
Gordon Fee, The First Epistle to the Corinthians (NICNT; Grand Rapids: Eerd
mans, 1987). Ben Witherington III, Conflict andCommunity in Corinth (Grand Rapids:
Eerdmans, 1995); also Witherington, "Not So Idle Thoughts about EIDOLOTHUTON,"
TynBul44 (1993): 237-54.
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WILLIS/1 CORINTHIANS 8-10: A RETROSPECTIVE 105
strategy.9Joop Smit argues that 8:1-6 is a rhetoricalpartitio oftwo halves: 8:1-3
introduces the themes of 8:7-9:27 (e.g., accommodate one's own rights for
others), and 8:4-6 previews the second argument in 10:1-22 (there is real dangerbecause while idols are not gods, these "so-called gods" are actually demons).
10
Fee, in explaining why Paul begins arguing about the right understanding of true
Christian beliefs (chap. 8) only to proceed to forbid the eating of sacrificial meat
in pagan temples (10:18), says "he begins this way because this is how they [the
Corinthians who wrote him] began."11
The Function of1 Corinthians 9
Another topic involved in the question of compositional unity is the role of
chapter 9. Some scholars have seen in chapter 9 Paul's defense against certaincritics in Corinth. Others see the chapter as one of Paul's arguments to persuade
the Corinthians to follow the practice of conduct he outlines in chapter 8.
Eriksson terms it a digressio, but he means that Paul does present himself as an
example of one who forgoes hisrights.12(Digressio here does not mean detour
but, as in rhetorical analysis, a section that is used between refutatios.)
Horrell says that while there is defensiveness in how Paul describes his
ministiy and his renunciation of rights in chapter 9, "in the argument of the
passage as a whole, it clearly serves as an example."13
Fee holds a similar view,
although with perhaps more emphasis upon the apologetic role of Paul's argument. He thinks Paul makes too much of his apostolic status for it simply to
function as an example of foregoing one's legitimate rights.14
This is part of his
basic thesis: the letter represents a conflict between the church and its founder;
therefore, Paul must defend his apostolic authority.15
9Gooch,83f.10
Joop Smit, "1 Cor 8:1-6: A Rhetorical Partitio," in The Corinthian Correspon
dence (ed. R. Bieringer; BETL; Leuven: University Press, 1996), 577-91. More fullydeveloped in "About the Idol Offerings,"Rhetoric, Social Context and Theology ofPaul 's
Discourse in First Corinthians 8:111:1 (CBET 2; Leuven: Peeters, 2000). Seealso thecritical assessment by Piet Farla, "The Rhetorical Composition of1 Cor 8,111,1," ETL80(2004): 114-20.
11Fee, 390.1 made the same point, 268-74. Eriksson, 148-50, says that in chap. 8
Paul follows a rhetorical form called insinuation used when the speaker must accommodate to successful arguments used by opponents. Mitchell, 241,297f, rejects the viewthat the letter's composition reflects the impact of contacts from Corinth.
12
Eriksson, 152.13 Horrell, 92.14Fee,392f.
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106 RESTORATION QUARTERLY
Quotations from the Corinthians
Another area of frequent discussion is whether in these two chapters Paul
actually quotes from a letter sent by the Corinthians. This is almost universallyagreed with respect to (10:23; cf. also 6:12). But there is also a
broad agreement about some phrases in chapter 8, although there is much
diversity regarding which phrases/sentences are quotations and which are not.
Fotopoulos, for example, accepts quotations in 8:1a, 4, 5 (with Pauline correc
tions), 6 and 8.16
Gooch agrees that in chapter 8 Paul has many quotations (he
appeals to the formula as a marker).17
However, Horrell, agreeing with Fee, says that if there are quotations in 8:1,
4, 6 and 8, nonetheless 'they are opinions which Paul basically shareseven
though he mayqualifythem sharply and differ as to their implications for conduct."
18(Thus in 8:1 Paul includes himself with those who "have knowledge.")
Fee does thinkverses 5 and 6 could represent the Corinthian position, but "it
makes much more sense as Paul's own construct in which he is basicallysetting
up the argument of verse 7 and anticipating the qualification of10:19-20."19
He
also suggests in verse 8 that "the Corinthians have picked up one ofPaul's own
words . . . and are pressing it to their own purposes."20
The Reality and Possible Identity ofSuggested "Parties" in Corinth Related to
the Topic of Eating Sacrificial Food
F. C. Baur21
argued that there were distinct factions in the Corinthian church
and that one decisive manifestation of their divisions was varied attitudes toward
eating sacrificial food (he thought it was a Jewish-Gentile division). Walter
Schmithals held a similar view, although he said that the factions (strong and
weak) were developed over the issue of"gnosis."22
Today a widespread agree
ment has developed in rejecting the probabilityof identifying distinct groups.
16John Fotopoulos, Food Offered to Idols in Roman Corinth (WUNT 151;
Tubingen: J.C.B. Mohr [Paul Siebeck], 2003), 209.17
Gooch, 61-63.18
Horrell, 86; he adds that "it makes little sense here to divide the opinions of the
Corinthiansfromthose of Paul" (88). Fee, 368,370 n. 6. Similarly, Peter J. Tomson, Paul
and theJewishLaw(CRINT; Minneapolis: Fortress, 1990), 193f., who is uncertain if they
are quotations from the Corinthians: "But it appears that basically Paul also shared it,
though not without qualification." Similarly, Thiselton, 628f.19
Fee, 372. He does note, 374, that v. 6 has "a creedal ring to it" but concludes,
"Most likely it is a Pauline construct, created ad hoc in the present argument, but makinguse of language that he has in common with his Hellenistic Jewish origins."
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WILLIS/1 CORINTHIANS 8-10: ARETROSPECTIVE 107
One solution put forward by John Hurd23
and followed by his student Peter
Gooch denies that there were factions in Corinth concerning idol meat because
the "weak" are onlya hypothetical Pauline construct, not a real group. Thus, theyargue, Paul sets forth afictivereaction as one of his strategies in seeking to have
the church obey his clear instructions in chapter 10 not to partake of "idol meat."
Others have suggested that although there arefracturesin the Corinthian
church, these do not represent discrete factions but only disagreements over
several issues.24
In respect to the eating of sacrificial meat, there are Christians
who regard this as harmless (even advantageous) and others who are bothered by
the practice. But we know both groups are Gentile since the "weak" have been
previously accustomed to eating the sacrificial meat. Thosefindingtwo groups,
but not "parties," include C. K. Barrett,25
Jerome MurphyO'Connor, Peter Brunt,and David Horrell.
The Possible Occasions of Eating under Discussion
Corinth is one ofthe best excavated cities in Greece, with continuing archae
ological workfor over a hundred years (not counting a few years off for wars).
Among the finds of these excavations have been a number of dining rooms
adjacent or attached to temples. Several studies have reported on these archae
ologicalfinds(especiallybyJerome Murphy-O'Connor and John Fotopoulos).26
But while the realia illustrate the connections between temples and dining inantiquity(a factor that can also be documented in manyother excavations as well
as papyri invitations), it is less certain what they tell us about the situation in
Corinth when Paul wrote to them.
Fee and Witherington emphasize the significance oflocation in explaining
Paul's instructions on eating sacrificial meat. Fee says that Paul in 8 and 10:1-22
has in mind eating in the temple complex (which he forbids) and that in 10:23-30
Paul is thinking of food sold in the market place or eaten at a private residence.27
Witherington makes a similar distinction and adds that means
specificallymeat consumed in a temple or the presence of an idol. Thus all eating
23John Hurd, The Origin ofFirstCorinthians(London: SPCK, 1965). Also Gooch.
24Mitchell sees the letter's purpose as establishing unity. In respect to 8, she speaks
ofthe "strong" and the "weak" as factions ( 126-29). She says, "Myown suspicion is that,on more common-sensical grounds, at Corinth we probably do not have full-blownrepresentatives of any such clearly defined groups" (303).
25C. K. Barrett, "Christianity in Corinth," in Essayson Paul(Philadelphia: West
minster, 1982), 1-27, recognizes preferences among the Corinthians, but not factions.26
Jerome Murphy-O'Connor, "Freedom or the Ghetto (1 Cor 8:1-13; 10:23-11:1 ),"RB 85 (1978) 543 74 d F t l ith th t t i t h l i l
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108 RESTORATION QUARTERLY
in an is forbidden, but eating elsewhere is subject only to the con
science of others.28
Peter Tomson argues that Paul consistently opposes the eating of all sacrificial meat on the basis of the halakah of Torah, whether in a temple dining hall
or anywhere else. "Despite his dual world view, Paul allows only one conclusion:
idol food should not be eaten: 'You cannot partake of the table of the Lord and
of the table of demons' ( 10:21 )."29
He doesfindit noteworthythat Paul does not
prohibit improperlyslaughtered meat for Gentiles: "we may conclude that he did
not 'burden' the Gentiles with any dietary restrictions except food sacrificed to
idols."30
Horrell argues that the distinction of what is prohibited is not the meat
() but participation in actions that are construableas worship of the idols. But if one eats in temple dining halls on occasions that
are not specifically worship, that would not violate Paul's views.31
He recognizes
that Paul begins with the concern for the weak in chapter 8 (and his example in
chapter 9), but the second motivation is not the danger of other gods, but the
complacency that leads some to believe they can share other with
impunity. He adds, "the clear implication of 10:20,21 is that certain occasions
are idolatrous: cultic gatherings when things are sacrificed to what Paul calls
demons. A Christian cannot share in such occasions and also share
around Christ's table."32
For this reason verses 10:23-11:1 are not an aside, but summarize Paul's
main argument: their actions must be considerate of the impact on other believers
and maintain the unity and well-being of the community.33
In verse 25-28 Paul
is willing to allow Christians to accept invitations to dine in "various kinds of
social and celebratoryoccasions in the temple restaurants."34
The Nature of Pagan Religious Meals in the Greco-Roman World
Because I wish to reviewthese subsequent discussions, I have chosen seldom
to trace responses to my own work. Here I make an exception because the place
where myworkhas been most often, and most loudly, criticized is in regard to
my interpretation of the meaning of sacrificial meals in pagan religions.35
It is
obvious that I did not express myself carefully. Using a heuristic approach, I
28Witherington, 246-51.
2 9Tomson, 202f. Similarly, Alex Cheung, IdolFood in Corinth (JSNTS 176;
Sheffield: Sheffield Academic, 1999).30
Tomson, 206.
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WILLIS/1 CORINTHIANS 8-10: ARETROSPECTIVE 109
presented schematically three understandings of pagan religious meals: sacra
mental, fellowship, and social. I criticized thefirsttwo strongly and opted for the
last one. In doing so, I seem to have left the impression that I did not thinkthese
meals were "religious" but "merely" social. I could not at all support such a view;clearly the meals were "religious."
36There is strong evidence that these cults (and
their worshippers) would not have acceptedeven understooda contrast
between "religious" and "social." But the question really should be, what does
"religious" mean in thefirst-centurypagan world? Their gods gave, as one of
their great gifts, occasions for conviviality and enjoyment as an essential aspect
ofsacrifice. This social enjoyment was a positive part ofreligious sacrifice.37(I
do wonder ifthis is not a case in which manyscholars, especially influenced by
some sacramental theologies, have not unwittingly imported later Christian
categories that were unknown to pagans in thefirstcentury).
The Norms and Warrants Expressed by Paul
in Response to the Situation in Corinth
Not all commentators have examined these chapters looking for ethical
categories, which was myprimaryfocus. Fee, commenting on 10:14-22, says that
the basis ofPaul's prohibition of eating sacrificial meat is twofold: "(1) His
understanding of the sacred meal as 'fellowship,' as the unique sharing of be
lievers in the worship of the deity, who was also considered to be present. (2) Hisunderstanding, based on the OT, of idolatry as a locus of the demonic."
38
Tomson argues that Paul opposes Gentile Christian eating practices based
on Jewish halakah, as he previously had done when instructing them.39
He goes
on to argue that in 10:23-29 Paul is creating ways to define what constitutes idol
food in doubtful cases. This definition is essentially the "consciousness" of the
other person and his "intention towards idolatry."40
Regardless ofcontext, the
meat is idolatrous if anyone eating does so in recognition of the pagan gods.
Similarly, Fisk, in his thorough review of Fee's presentations, argues that
does not have a specific association with eating in the templeprecincts, but refers to meat from sacrifice, whether that is eaten in homes,
purchased in the markets, shared in a basicallysocial gathering in a rented temple
dining hall, or in an occasion of worship. Against Fee (and Witherington) he
36Willis, 48.
37Dennis Smith, From Symposium to Eucharist(Minneapolis: Fortress, 2003), 12,
79f.38 Fee, 463.39
Tomson, 192; Cheung, 39-81, also surveys Jewish attitudes.
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110 RESTORATION QUARTERLY
argues that location is not a decisive factor in identifying the meat or its
acceptability.41
Horrell42
says that
Paul cites and accepts the theological principles which the strong use to justifytheir to eat . Paul nowhere questions this exousia or the principlesupon which it is based, but what he does do is to maintain that Christian conductinvolves a Christ-like self-giving for others, a self-enslavement, a setting aside ofone's own rights for the sake of the gospel.
43
Thus Horrell (appealing to Fisk) concludes that
1 Cor. 10:1-22 does not, then contradict ch. 8, though it does state that certain
occasions on which would be eatennamely pagan cultic sacri
ficesare prohibited, whether participation offends other Christians or not.However, in view of arguments in chs. 8-9,10:122 does not contain the dominant
focus ofPaul's ethical instruction here."44
He concludes, "In essence Paul argues here that Christian ethics are founded not
upon theological principles but upon a Christological praxis."45
He sees the
prohibition to be part ofa koinonia of demons as well as also being christological
in that the believer is part of the bodyof Christ.
Conclusions
To conclude, I return to the second stated purpose of this review. Has the last
quarter century of study led to any consensus in interpreting the passage? I
believe so. Thus in summary, I would argue the following:
1. The question of the unity of8-10 is widely accepted as established, both
because most recent interpreters have seen Paul's view of eating sacrificial meat
in 8 and in 10:14-22 as the same and because the application of rhetorical
methodology has demonstrated the functional relationships between the parts of
these chapters.
2. The function of chapter 9 is now largely regarded as presenting an
exemplum (probatio) within the invention of the argument (although some still
find a defensive aspect to the chapter, suggesting a Pauline attitude of feeling
evaluated negatively, as seems indicated in chapters 3 and 4). At the least, the
chapter is seldom regarded as a digression or an aside.46
Mitchell summarizes
41Fisk, 55-59.
42Horrell, 94ff.
43Ibid., 101.
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WILLIS/1 CORINTHIANS 8-10: A RETROSPECTIVE 111
correctly that "all attempts to analyze 1 Cor 9 as a true defense against actual
charges have failed."47
3. Quotations from the Corinthians' letter in chapter 8 are now often
accepted. Most scholarsfindsome quotations in verses 1,4, and 8, and many inverse 6. However, there is no uniformity on precisely which verses (and to what
extent in those verses) are actual quotations. Also some believe that the quota
tions, either in simple conception or even in actual words, go backto Paul himself
and his teaching in Corinth.
4. The existence of discrete factions in the Corinthian church is now almost
uniformly rejected. Unlike Baur (and later Schmithals), there is very seldom an
attempt to tie the debate over sacrificial meat to the "parties" in chapter 1. Almost
everyone sees the "weak" as simply those who are troubled by the eating of
sacrificial meat and whose unity is found only in that anxiety. Their designation
surely comesfromthose untroubled by eating the meat.
5. Possible occasions of eating sacrificial meat are generally agreed upon as
well, although with less consensus that the first four items. Because most recent
interpretations have taken note of the dining areas adjunct to many ancient
temples and the papyri invitations to dine at a temple [the Serapion], there has
developed a viewthat both in 8 and 10:18ff. these are the dining locations. For
some48
it is precisely the location that makes clear that the meat is prohibited.
Most agree that 10:23-29 have other situations in view(i.e., private homes).49
6. The nature of religious meals is one of the areas with less consensus. But
even here, the "sacramentalism" once found in the pagan meals, allegedlydrawn
from the mystery religions, has few advocates today. The meals have been seen
as (a) clearly idolatrous, (b) forming a worship community, (c) eating with aware
ness of the presence of the patron deity, or (d) primarily social gatherings
(although with a genuine gratitude and belief in the beneficent deity who provides
food from the sacrifice he receives).
7. Norms and warrants used by Paul to motivate the Corinthians to accept his
instructions are also widely agreed to now. Most agree that his primarynorm todiscourage eating in this context is consideration of other believers,50
and most
now grant that Paul also genuinely opposes this kind of eating because it is titular
idolatry (in recognizing the demons disguised as idols). This is not simply a
residual Jewish bias that he consciously or unconsciously carries over from his
past. He may agree with those in Corinth about the "one Lord and one God," but
he disagrees that this true theology negates reality of the pagan idols. (This is
47 Mitchell, Rhetoric, 244.48
Witherington, "Not So Idle Thoughts," 254. Gooch devotes two chapters to
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contested by those such as Tomson, who thinks the primarynorm, drawn from
Judaism, is the avoidance of anything that is colored by recognition of pagan
deities).
This motivation is often connected with a higher ecclesiologyin Paul. Thus
his warning about the impact on others of eating is not simply about this or that
Christian who is bothered by eating, but that these people are part of the Christiancommunity. Thus to sin against them is to "sin against Christ" (= the church, cf.
the language in 10:16). This emphasis also finds support in the more
corporate understanding of"build up" in Pauline theology.
8. Another change in the last quarter century is the widespread agreement
that Paul uses imitation of his conduct as a norm for Christian behavior groundedin a belief that Christians should imitate Christ (11:1). The previous Protestant
anxiety about seeing Christ as a model (even mediated through Paul) has been
largely abandoned. Also largely abandoned as a motivation is a Pauline critique
ofa Corinthian "sacramentalism" (often argued as being to parallel the analogy
in 10:1-12).
In conclusion, what I regard as essential to a proper understanding, but
seldom directly addressed, is the motive for those Corinthian believers who
desired to partake in "idol meat." Schmithals's suggestion (theywere motivated
by a Gnostic bravado) has few supporters today. Fee, rejecting Schmithals, still
says, "The nature of this argument [in 10:1-22] stronglysuggests that those who'thinkthey stand" (v. 12) do so on the basis ofa somewhat magical view of the
sacraments."51
Some, such as Richard Horsley, have suggested it is a Hellenistic-
Jewish understanding ofspirituality andfreedom.Others have thought that some
believers were motivated by a Cynic-Stoic emphasis upon the freedom ofthe
wise. In all these cases, it seems that those desiring to eat the meat must be
assumed to have a view that actually minimizes the "religious" significance of
their prior eating. Since most were pagans before conversion, we should think
that people who are sufficiently motivated to change their religion (especiallyin
the radical way that Christianity proposed by denying the reality of the deitiesthey once worshipped and their larger community still does worship) are most
likely to have been active participants in their former religion. If they had
previously viewed those idols as "divine presence" at the temple banquets, could
they easily have then discounted their significance? More likely they had
experienced the cultic dining as predominately a convivial occasion with others
(although surely acknowledging the presence ofthe deityin appropriate ways and
with due piety). But there was little sense of the "numinous" (to import a later,
anachronistic category for its heuristic value) present in the meals, thus making
it understandable that they are very reluctant to give up "idol meat."
52
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^ s
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