The state of feeling produced in Corinth by the discussion of such topics is apparent from Paul's mode of treating the question put to him. His answer is addressed to the party who claimed superior knowledge, who wished to be known as the party which stood for liberty of conscience, and probably for the Pauline axiom, "All things are lawful for me." Paul does not directly address those who had scruples about eating, but those who had none. He does not speak to, but only of, the "weak" brethren who had still conscience of the idol. And apparently a good deal of ill-feeling had been engendered in the Corinthian Church by the different views taken. This is always the trouble in connection with morally indifferent matters. They do little harm if each holds his own opinion genially and endeavours to influence others by a friendly statement of his own practice and the grounds of it. But in most instances it happens as in Corinth: those who saw that they could eat without contamination scorned those who had scruples; while, on their side, the scrupulous judged the eaters to be worldly time-servers, in a perilous state, less godly and consistent than themselves. As a first step towards the settlement of this matter, Paul makes the largest concession to the party of liberty. Their clear perception that an idol was nothing in the world, a mere bit of timber, and of no more significance to a Christian than a pillar or a doorpost--this knowledge is sound and commendable. At the same time, they need not make quite so much of it as they were doing. In their letter of inquiry they must have emphasized the fact that they were the party of enlightenment, who saw things as they really were, and had freed themselves from fantastic superstitions and antiquated ideas. Quite true, says Paul, "we all have knowledge;" but you need not remind me at every turn of your superior discernment of the Christian's true position nor of your wonderfully sagacious discovery that an idol is nothing in the world. Any Jewish schoolboy could have told you this. I know that you understand the principles which should regulate your intercourse with the heathen much better than the scrupulous do, and that your views of liberty are my own. Let us then hear no more of this. Do not always be returning upon this, as if this settled the whole matter. You are in the right so far as regards knowledge, and your brethren are weak; let that be conceded: but do not suppose you settle the question or impress me more strongly with the righteousness of your conduct by reiterating that you, whom your brethren call lax and misguided, are better instructed in the principle of Christian conduct than they. Once for all, I know this.