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  1. Ed Roberts

    The author above concludes: “When read in the context of chapter 10, the passage makes a strong case for the reasoning behind the decision of the first church council. Christians must not eat meat sacrificed to other gods.”

    This is a helpful discussion but I wonder about a few things related to the Corinthian context: Might the different statements on idols and meat be rooted in Paul’s distinction between eating food sacrificed to idols while on the temple premises and eating food sacrificed to idols in other more private contexts? It’s not immediately clear to me in the various verses what is meant by eating meat sacrificed to idols, though I’m certain the NT believers in Corinth or other pagan cities would have known what this meant and did not mean. Put another way, would it ever have been possible for anyone in Corinth to eat ANY meat that had not been sacrificed to idols? Was not all meat sacrificed to idols in Corinth? Could believers frequent and patronize the Christian equivalent of “halal butchers” in Corinth? Might Paul have forbidden eating idol meat in pagan temple or worship settings, but permitted it in some other more private and less religious settings? Could it be that Acts 15 restrictions on eating meat sacrificed to idols has in mind the eating of meat in an idol’s temple only (I Cor 8.10, cf I Cor 10:25-6 ) and not the participation in other meals where meat (sacrificed to idols, incidentally) might be included without necessarily violating any sensitive consciences? If so that might adjust how we approach the problem of eating a variety of foods in a variety of contexts in Muslim cultures. Perhaps?

    I like the questions at the end but would refine them a bit:

    It would help to know what you mean to include in worship when you ask if Islamic worship is idolatrous? Do you mean the cultus, the forms and practices, the 5 pillars, all that the Hadith entails?

    What’s the difference between observing muslim feasts, rituals as a non-participating spectator and participating actively and “religiously” in a sacrificial ritual? There seems to be a difference and that difference should be teased out it seems to me. You started to do that a bit, but I was left confused.

    Thanks for raising these important issues!

    1. Post
      Author
      Doug Coleman

      Hi Ed,
      Thanks for commenting. These are good questions. I’ll make sure to pass them along to the author. As you mention, there are lots of other issues that need to be considered if we are concerned with developing a full-blown framework for living in Muslim contexts. However, the author here is dealing with a rather specific question: Will I accept meat offered to me by Muslims during the Sacrifice Holiday when I know it has been sacrificed as part of their observance of Islamic teaching?
      Thanks for your input. It’s always welcome.

    2. Elliot Clark

      First of all, Ed, I want to thank you for interacting with my writing. I myself am still wrestling with the application of Paul’s instructions, so your questions have helped sharpen my own understanding. You also bring up a number of helpful questions. I will likely not be able to address every one of them, but I will try to focus on those that relate specifically to the issue of receiving kurban meat.

      As you imply, Paul does seem to make a distinction between eating meat in the idol temple and eating it elsewhere. In the case where it is uncertain or only possible that the meat has been sacrificed to idols, he recommends not making it an issue. The believer need not fear. He is free to eat in good conscience. However, as soon as the meat is known to be sacrificed to an idol, Paul’s instruction is to not eat it.

      Incidentally, I think this example argues against any assumption that all meat on Corinth dinner tables must have been sacrificed to idols. If that were the case, Paul’s teaching regarding potentially-sacrificed meat becomes essentially meaningless.

      If we can agree that Paul (and the apostles) were against eating idol meat in the pagan temple (8:10), and if we agree that Paul warned against knowingly eating idol meat in the context of a separate dinner (10:28), the only remaining scenario is the possibility of knowingly eating idol meat in private, or at least not in front of those who might be tempted and stumble. Translated into our context, if there were no MBBs in the dining room who could be negatively affected, would it be permissible to knowingly eat?

      Here again I return to what I consider to be the climax of Paul’s argument. Christians cannot partake in the table of demons and the table of the Lord. On this issue, I think it may be helpful to consider further what Paul meant by the term “participation”. Does participation only happen when the participant eats at the temple? Interestingly, Paul draws an important parallel in 1 Corinthians to the people of Israel’s participation in the altar. But when we look back at Leviticus 7, I think we can safely draw the assumption that participants in the altar did not necessarily eat the sacrifice on the tabernacle/temple grounds. In particular, I have in mind the directives regarding the consumption of sacrificed meat. In some cases it had to be eaten before sundown. But in others, the meat simply needed to be eaten before the third day (7:17). Presumably, those who “participated” in the altar were eating the sacrifice in the hours and days following in their own homes.

      In other words, Paul does not explicitly equate the idea of participation in the table of demons with the mere act of eating at the idol temple. Instead, by drawing the comparison to the Jewish temple cult, he opens the door to understanding participation in the sacrifice much more broadly (i.e. eating in private homes).

      Lastly, it seems to be an argument from silence to suggest that the prohibition of eating idol meat should be restricted to eating in the temple. When we look at James’ prohibitions in Acts 15, Paul’s letter to Corinth, or even John’s correction of the churches at Pergamum (Rev 4:14) and Thyatira (Rev 4:20), the caveat of “within the temple” is never provided.

      Interestingly enough, each of those texts also addresses the issue of sexual immorality. More than likely, they referred to the gross immorality that accompanied idolatry within the pagan temple. However, none of us would argue that the prohibition of sexual immorality in the NT stems from Acts 15 and is therefore limited to its practice within a pagan temple. In other words, I think the burden of proof is on anyone who would claim that the preclusion of eating idol meat for Christians is confined to the ceremonies and celebration within an idolatrous house of worship.

      Lastly with regard to the question of Islamic worship being idolatrous, I have only a short response. While Muslims do not worship a graven image in violation of the second commandment, they do worship (in my view) another god entirely, which clearly violates the first. With that in mind, I understand any worship, praise, good work, prayer, or sacrifice offered to Allah of Islam to be inherently idolatrous. However, I would not necessarily view certain forms that such worship takes to be necessarily idolatrous.

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