|OLD TESTAMENT||NEW TESTAMENT|
|Old Testament |
|Epistles of |
|1 Thess. |
|1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. 2 εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι: 3 εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ' αὐτοῦ. 4 περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 6 ἀλλ' ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ. 7 ἀλλ' οὐκ ἐν πᾶσιν ἡ γνῶσις: τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ: οὔτε ἐὰν μὴ φάγωμεν ὑστερούμεθα οὔτε ἐὰν φάγωμεν περισσεύομεν 9 βλέπετε δὲ μή 10 ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; 11 ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς δι' ὃν Χριστὸς ἀπέθανεν. 12 οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς Χριστὸν ἁμαρτάνετε. 13 διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω.||1 And now about meat that has been used in idolatrous worship. We all know, to be sure, what is the truth about it: but knowledge only breeds self-conceit, it is charity that binds the building together. 2 If anybody claims to have superior knowledge, it means that he has not yet attained the knowledge which is true knowledge; 3 it is only when a man loves God that God acknowledges him. 4 About meat, then, used in idolatrous worship, we can be sure of this, that a false god has no existence in the order of things; there is one God, and there can be no other. 5 Whatever gods may be spoken of as existing in heaven or on earth (and there are many such gods, many such lords), 6 for us there is only one God, the Father who is the origin of all things, and the end of our being; only one Lord, Jesus Christ, the creator of all things, who is our way to him. 7 But it is not everybody who has this knowledge; there are those who still think of such meat, while they eat it, as something belonging to idolatrous worship, with the thought of the false god in their minds; their conscience is not easy, and so incurs guilt. 8 And it is not what we eat that gives us our standing in God’s sight; we gain nothing by eating, lose nothing by abstaining; 9 it is for you to see that the liberty you allow yourselves does not prove a snare to doubtful consciences. 10 If any of them sees one who is better instructed sitting down to eat in the temple of a false god, will not his conscience, all uneasy as it is, be emboldened to approve of eating idolatrously? 11 And thus, through thy enlightenment, the doubting soul will be lost; thy brother, for whose sake Christ died. 12 When you thus sin against your brethren, by injuring their doubtful consciences, you sin against Christ. 13 Why then, if a mouthful of food is an occasion of sin to my brother, I will abstain from flesh meat perpetually, rather than be the occasion of my brother’s sin.||1 De iis autem quæ idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, caritas vero ædificat. 2 Si quis autem se existimat scire aliquid, nondum cognovit quemadmodum oporteat eum scire. 3 Si quis autem diligit Deum, hic cognitus est ab eo. 4 De escis autem quæ idolis immolantur, scimus quia nihil est idolum in mundo, et quod nullus est Deus, nisi unus. 5 Nam etsi sunt qui dicantur dii sive in cælo, sive in terra (siquidem sunt dii multi, et domini multi): 6 nobis tamen unus est Deus, Pater, ex quo omnia, et nos in illum: et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum. 7 Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli, quasi idolothytum manducant: et conscientia ipsorum cum sit infirma, polluitur. 8 Esca autem nos non commendat Deo. Neque enim si manducaverimus, abundabimus: neque si non manducaverimus, deficiemus. 9 Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis. 10 Si enim quis viderit eum, qui habet scientiam, in idolio recumbentem: nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta? 11 Et peribit infirmus in tua scientia, frater, propter quem Christus mortuus est? 12 Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis. 13 Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem.|
 ‘Who is our way to him’; this can also be rendered ‘And our creator too’, but it is hard to see why St Paul should have thought the addition necessary. He seems rather to be saying, ‘We draw our origin from the Father by way of Christ as Creator; and we must tend back to the Father by way of Christ as Mediator’.
 This is in apparent contradiction with verse 1, where it is said that all Christians have the knowledge in question. Possibly the doubtful consciences to which St Paul refers are those of heathens who are beginning to be attracted towards the faith, yet still retain a half-belief in their false gods. Or possibly ‘we all’ in verse 1 refers to the Gentile Christians, and the doubtful consciences are those of Jewish Christians, who still feel themselves bound by the rule laid down in Ac. 15.29; in which case the position here is much the same as that considered in Rom. 14. The principle, in either case, is that a man is bound to follow his own conscience, and we must sometimes abstain from what our own conscience finds harmless, lest our example should give scandal to one whose conscience is differently formed. ‘With the thought of the false god in their minds’; some manuscripts in the Greek read ‘through being accustomed to (the worship of) false gods’.
Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd