9, 10), would be constantly brought into
contact with it, and through it, it might seem to them, with the idol by
whose name it had been consecrated. A serious difficulty would thus
arise. I beg you to mark carefully where the real heart of the
difficulty lay. It was not at all a question of meat in itself, noxious
in quality or becoming noxious by quantity. If it had been a question of
a man eating unwholesome food, or eating good food to excess, damaging
health of body and mind thereby, I cannot imagine that Paul would have
treated it as a difficult question at all. You have a sinful habit he
would say, you are injuring and destroying your system; you must break
it, absolutely, decisively, or perish: what help I can give you as man
to man, by the influence of my words or works, is at your service; but
it is no question of what I do or do not: it is a simple point, it is
between you and God; fly to Him for grace and strength, and master your
lust.
But here the case is quite different. It is a case not of a vicious
habit, but of a puzzled conscience; a feeble apprehension of truth, a
doubt as to what is right or wrong, in which the conduct of the wise and
enlightened would be a most wholesome and valuable guide. This weak soul
trying to see its way needed guidance. What a glutton or a sot needs is
power. For the one use, example is most precious; the other need can
only be supplied from a yet deeper spring. How far am I in contact with
idolatry in this eating of meat offered to idols? might easily be a very
fair question; and not only with the weakest of the young Gentile
Church. Some would eat it with conscience of the idol. They would be
pained and distressed, and a constant tolerance of such pain and
distress is demoralizing. Doing great acts of life with a half heart,
with a troubled faith, paralyses conscience, and in the end opens the
way to tremendous sins. The constant converse with idolatry which
attending these feasts with a “conscience of the idol” would generate,
might easily end in apostasy, shipwreck of faith and hope for ever.
Public-domain text, read in full here on John Shaqi.
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