Culture and Conscience At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10 by Kevin Higgins

hould believers in Jesus remain involved in religious activities and rituals of their religion of birth after coming to faith in Jesus as Lord? The ques- tion continues to spark vigorous interaction among missionaries and mis- Ssiologists who regularly discuss issues in so-called “insider movements.” Drawing especially on Kenneth Bailey’s recent work on 1 Corinthians, I explore below what 1 Corinthians 8–10 may have to teach us regarding this particular ques- tion. I conclude by reflecting on the implications of these passages for “insider movements,” or what I prefer to call “movements to Jesus” that remain engaged in the socio-religious dimensions of their birth culture. Three Scenes

In order to set the context for what follows, I begin with three brief scenes from events in my own ministry. Scene 1: Local Theology

I was in Kenya recently helping our African leadership as they conducted a one-week training event for potential new missionaries from East Africa. During one standard exercise participants are presented with a list of bibli- cal commands and then asked whether a given command is universal (to be obeyed in the same way, in every place, at every time, in every period of history, by all people) or context-specific (commands that, while conveying a universal principle, may be obeyed differently in different contexts).

Kevin Higgin has been involved One typical, generally easy-to-answer, example is the apostolic command for with Global Teams as a missionary since 1990. He developed a work believers to “greet one another with a holy kiss” (Rom. 16:16; 1 Cor. 16:20; in a majority Muslim country that 2 Cor. 13:12; 1 Thess. 5: 26; 1 Pet. 5:14). Christians tend to assume that this has resulted in creative evangelism among eight languages, four of which (frequent) apostolic command is not to be obeyed literally—witness the fact have emerging people movements. that no one kissed me when I arrived at the conference. We seem to make As International Director of Global such decisions almost automatically, without being aware of the process by Teams, Kevin now recruits, trains, and coaches pioneer missionaries. which we make them.

International Journal of Frontier Missiology 31:1 Spring 2014•27 28 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10

Another example, one that usually ship Allah as the God and Father of sion group is made up of missionaries, promotes lively discussion, concerns Jesus Christ, nothing I said could per- missiologists, and Muslims who have church leadership. For example, Paul’s suade my brother that using this word come to faith in Jesus (both those greeting to the Philippian church in- was not idolatrous. In part, the issue who continue to refer to themselves as cludes a reference to “the bishops and was a linguistic and historical one. At Muslims and those who do not), Scrip- deacons” (Phil. 1:1, KJV). Thus, we can a deeper level, however, it could also be ture is often one of the major sources safely conclude that there were plural that there were much more fundamen- cited for the opinions we each express “bishops” in the church at Philippi. As tal differences between us about what or question. participants (many of whom were An- constitutes idolatry. glican) discussed this issue, they found 1 Corinthians 8—10 and Scene 3: Identification that their assumptions about church Potential Contributions for polity had influenced their reading of Every year I take part in a face-to-face Local Theology, Idolatry, and Scripture. In particular, it had blinded gathering of men and women who them to the fact that Paul was address- hold greatly differing views on issues Identification ing multiple bishops in a single con- of contextualization among Muslims, About two years ago, a lot of discus- gregation. This is strikingly different in particular so-called “insider move- sion took place between members of from the later development in which ments.” In addition to these annual the e-mail forum about the relevance a sole bishop is now appointed over meetings, the group also discusses of Paul’s teaching in 1 Corinthians many congregations. various topics via an e-mail forum. 8–10 to the question of “identity” (in The point of such an exercise is not particular, whether it supports the idea primarily to help participants find the that a believer in Jesus could take part “right” answer, but rather to make them in some of the traditions and ritu- sensitive to the fact that we all engage als of the religious community of his in the process of “local theology”—and We all engage birth). In this case, the group’s specific that we usually do so without being concern was whether a Muslim who aware of it, applying and interpreting in the process of has come to trust and believe in Jesus Scripture in the light of our context “local theology,” as Lord and Savior could still pray and presuppositions. The more we at the mosque or participate in other become aware of this reality, the better usually without Islamic practices. Could (or should) we can (hopefully) allow Scripture to being aware of it. such a disciple continue some level of speak freely, unshackled from our prior identification with the religion of his assumptions about what it means in a birth? If so, to what extent? given situation. Whether we admit it After an initial period of intense or not, “local theologizing” is some- discussion, the forum moved to other thing in which biblical disciples of One topic that comes up regularly is topics. Then, after several months the 1 Jesus engage all the time. that of identity, in particular the extent identity question resurfaced. Both Scene 2: Idolatry to which new disciples (in any con- times this topic has come to the fore, I text) continue to maintain their prior have read the various posts and wanted At another training event in Africa, religious identity (or see at least part of very much to engage in the discus- we gathered together key leaders sion. But each time I began to write engaged in ministry among Muslims. their identity as including an under- something, I found myself hesitating, One session focused on the contro- standing of themselves as “Muslim,” primarily because I did not want to versy raging in some circles about the for example). The discussions focus simply jump to conclusions about the origins and meaning of Allah, the on different aspects of such a self- text and what I thought it might be Arabic word for God. Afterward a description (theological, worldview, saying. So, over the past two to three brother in Christ came up to me and practices, social belonging, culture, etc.) years since the first series of e-mails said, “Allah is not a god. Allah is a and the degree to which continued about this section of 1 Corinthians, I moon demon and to use that word is “identification” with one’s social and have taken up a more focused study of idolatry.” Although I mentioned that religious birth community is in keeping this epistle. My study has taken three every Arabic translation of the Bible with one’s new “identification,” both as primary forms. uses “Allah” for the God of the Bible a disciple of Jesus and as a member of (and has for hundreds of years), and what we might call our spiritual “new- In 2011, I was privileged to take part that Arabic-speaking Christians wor- birth community.” Because our discus- in a week-long study of 1 Corinthians

International Journal of Frontier Missiology Kevin Higgins 29 with a group of colleagues. We used the (inductive) manuscript study method ow are Corinthian followers of Jesus to live and worked through the text as a group. their lives as believers in the context of the I had my Greek text open throughout the week for reference. The mutual Hreligious and social life of their community? learning and insights of that week have have led to a wide variety of proposed center of the written or oral discourse. provided some of the foundations for outlines for the structure of his thought Other themes are built before and after my conclusions in this paper. in the letters. I would suggest that this that central theme in something like 3 In late 2012, I resumed thinking about lack of consensus about Paul’s discourse mirror images of one another. and flow of logic also contributes to the the postings about 1 Corinthians writ- Bailey’s full commentary (2011: 33ff ) tendency to assume that multiple letters ten by members of the e-mail forum includes both a detailed description of have been pieced together. referred to above. Those discussions this ring structure in 1 Corinthians and and questions have stimulated my own It is here that Bailey’s work diverges a rich collection of background materi- thinking and have also shaped my ap- from that of earlier commentators al and examples that demonstrate how proach to this paper. I found some of and where his approach suggests an common this literary structure actually my assumptions challenged, and realized important insight. Bailey argues that, was. I will be content here to merely I needed to examine Paul’s thinking in far from being like fabric stitched give an overview of the most pertinent 1 Corinthians 8–10 in even more depth. together from previously disconnected aspects of his outline of the letter. That led to a study of what scholars have pieces, Paul’s letter to the Corinthians said about this passage, specifically the is very much the result of an inten- The outer “rings” are the brief intro- recent commentaries by Kenneth Bailey ductions and conclusions of the letter 2 tional and detailed design. He finds and Gordon Fee. Bailey’s commentary this not only in the overall structure of (2011: 55 and 478). The next-to-outer proved particularly helpful to my think- the letter but also carefully woven into ring opens with the Crucified Lord, ing, especially his insights into Paul’s the smaller units as well. but closes with the Risen Lord (pages central purpose in writing as reflected in 65ff and 419ff.). After that, the next the structure of his letter. As fascinating as a detailed exploration ring “in” has to do with the living out of of all these points might be, they are community life as men and women (1 The Place of 1 Corinthians 8—10 in beyond the scope of this article. In- the Context of the Whole Letter Corinthians chapters 5–7 and 11–14; stead I will focus on the central prem- Bailey, pp. 153ff. and 293ff.). Some New Testament scholars have ise of Bailey’s discussion of the overall raised questions about the composi- structure of the letter, for it provides a A chart of this ring structure—with tion of these two letters to the church crucial and strategic insight into chap- Bailey’s chapter and verse breaks for at Corinth. Specifically, some have ters 8 through 10 of 1 Corinthians as 1 Corinthians—looks like the one on speculated that the two canonical they relate to Paul’s thinking. the next page. letters may in fact be pieced together In most Western-based discourse, we I have highlighted what is at the from several other letters, a task that are familiar with a linear flow of logic. center of these rings, which in ring might have been undertaken either by Arguments begin from one point and structure is the most important point Paul or by a later editor. then build step-by-step to a conclusion for the author. The center, according to Kugelman, in his Introduction to I that comes as a climax at the end of an Bailey, is the section dealing with what Corinthians (1968: 254ff ), and Ruef, essay, sermon, article, or other form of he calls Christian and Pagan. This is in his short commentary on the same communication. It is this assumption the section I am considering in this book (1972:70), both articulate well of linear logic that seems to undergird article: chapters 8–10 (2011: 227ff.). some of the various expressions of this the commentaries of modern scholars These chapters deal with critical mat- view. Although Ruef disagrees with as they search for Paul’s argument in ters for the Corinthian followers of the view that the material has been his first letter to Corinth. Jesus. Specifically, how are they to live inserted, he does see 1 Corinthians 9 However, Bailey argues that Paul’s their lives as believers in the context as a digression in Paul’s thinking, and thinking and the flow of his logic in 1 of the religious and social life of their not as part of his main argument. Corinthians is built upon what he refers community—a community in which Most of the scholarship on 1 Corinthi- to as a “ring structure” (2011: 50ff.). In they had lived prior to their faith in ans has depended upon thematic assess- a ring structure, the climax (the central the gospel, and in which they still ments of the material to ascertain the and most important point or theme) live after coming to faith, but now of flow of Paul’s thinking. And the results does not come at the end, but in the course as believers.

31:1 Spring 2014 30 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10

Figure 1. Kenneth Bailey’s “Ring” Description are close to his mind is seen in the structure of his thinking. Theme Verses I have already described Bailey’s argu- 1. Greeting/Prayer 1:1—9 ment, namely that 1 Corinthians 8–10 comprise the center of the letter’s rings 2. The Gospel: the Cross4 1:10—4:16 and, as such, reveal the central theme 3. Men/Women (in humanity) 4:17—7:40 of his discourse. Within that center- piece, there is a further sub-structure, 4. Christian and Pagan 8:1—11:1 a smaller ring within a ring: chapter 9 (which is the center of chapters Men/Women (in the Community) 11:2—14:40 5 5. 8–10). I now turn to a more detailed 6. The Gospel: the Resurrection 15:1—58 treatment of each of these three topics.

7. Concluding Notes 16:1ff. “Local Theology” in Paul’s First Letter to the Corinthians I will focus on three (previously stated) but by no means limited to, questions My thesis in this section is that Paul’s aspects found in these three chapters: lo- arising in connection with movements discussion of food offered to idols in cal theology, idolatry, and identification. to Jesus in Muslim contexts.) his letter to the Corinthians is a great 1 Corinthians 8—10 and Local 1 Corinthians 8—10 and example of “Local Theology.” Theology Theology Identification becomes local when someone applies a previously revealed principle to a new Paul takes up issues in the letter to the By “identification” I am referring to context in such a way that the applica- Corinthians that are not new issues the degree to which believers in Jesus tion of the principle differs from how for the church of his day. In particular, continue to identify with their cultural, it was originally applied. Although the he gives considerable space to ques- social, and religious birth communities. principle is the same, the actions or tions of sexuality and food offered to Some have referred to this using the behaviors that characterize how one is to idols, both of which were specifically word “contextualization,” but I see that obey the principle may be different in the mentioned in another letter, the letter word as being more related to issues specifics in another context. This is local written by the elders in Jerusalem as faced by “outsiders,” people who have theologizing, at least in the somewhat mentioned in Acts 15. come from elsewhere to live faithfully limited way I am using it in this article.6 for Christ and to share his Gospel in a And yet Paul does not merely cite the new cultural context. Though it is increasingly popular to Acts 15 letter, or the decision of the speak of local theology and local the- Jerusalem Council, as he addresses the Identification may not be a perfect ologizing, it might be more controver- topic in Corinth. I believe he applies the word, but I have elected to use it for sial in conservative theological circles two reasons. First, Bailey actually uses principles underlying the Acts 15 deci- to suggest that we see such a process the term in his commentary. Second, sion in a way that differs from what the within the Scriptures. I am convinced it has a link to the concept of identity, letter actually instructed Gentiles to do. that such a view of the inspired which, in my mind, provides a help- In other words, Paul is engaging in local Scriptures in no way compromises a ful balance to some of the focus of the theologizing. For this reason, this study high view of inspiration and inerrancy. discussions about how disciples can and of 1 Corinthians 8–10 may serve to help I am also convinced that such a view should live in the context of their birth us to do the same in other contexts. will enable us to find fresh insight into communities. Many of these discussions 1 Corinthians 8—10 and Idolatry how to address new theological, ethi- have focused more on issues of what I cal, and practical questions that arise The major issue that Paul takes up in would call “belief ” (doctrine, worldview, in the life of the Body of Christ as it chapters 8–10 is the question of food etc.) or “behavior” (specific actions, etc.). continues to emerge in new, previously offered to idols (and the closely related Identification speaks to the question of unreached, cultures and peoples. issue of idolatry itself ). By paying close “belonging” (to whom do I belong and attention to what is—or is not—said of what am I a part?). Paul certainly 1 Corinthians, read in the light of Acts about idolatry, we will be able to more addresses matters of belief and behavior, 15, is not the only text to which we clearly address the question of what and not just belonging, in this letter to might look in order to explore how an does—and does not—constitute idola- the Corinthians. However, the fact that ongoing process takes place—a process try in other situations today (including, what I would call “identification issues” that reflects upon and applies the Acts

International Journal of Frontier Missiology Kevin Higgins 31

15 letter in the life of the growing movement to Jesus in the New Testa- aul’s instructions in 1 Corinthians 8–10 are ment. Though 1 Corinthians only not the same as the Council’s instructions in addresses sexuality and food and idols, Acts 15. Acts 15 also “settled” the issue of the P Gentiles and circumcision. church in Corinth (2011: 233). Kugel- it in Scripture itself should lead us to And yet clearly the issues continued to man describes that situation as one in study in greater depth how the biblical be controversial, as we see in Gala- which all meat sold in the market was material engages in this process, and tians7 (circumcision and table fellow- leftover from one sacrifice or another, a thus to develop a biblically based model ship), Romans (circumcision and table context vastly different from the one in or process for local theologizing in our fellowship), Colossians (circumcision, Jerusalem (1968: 266). Fee compares the own ministries. food rules), and Revelation 2:14 (spe- overwhelmingly Gentile population and cifically food offered to idols). the twenty-six different sacred sites in “Idolatry” in Paul’s First Letter the city of Corinth with the one Jewish to the Corinthians I will focus on Corinth and Acts 15 synagogue (1987: 3). These references Paul, in his words to the Corinthian here, but that brief list helps us see that are powerful evidence of the pagan church in 1 Corinthians 8–10, de- believers in different contexts continued context in Corinth that the Jerusalem scribes three contexts in which eating to wrestle with the issues that had arisen Council did not apparently have in view. early in the movement described in Acts. meat offered to idols took place. So far I find quite interesting several facets in Conclusions Regarding Corinthians we have referred to two of those set- Paul’s approach to the issue of food and and Local Theologizing tings and the counsel Paul gave: idols, especially when I read 1 Corinthi- In light of the above, I conclude the 1. Concerning meat purchased in the ans with Acts 15 in the background: following: market: “Eat anything sold in the 1. Paul never mentions the letter 1. Paul’s argumentation in 1 Corin- market and do not ask questions” itself, and makes no mention of thians 8–10 is an example of local (10:25). This seems to be Paul’s fundamental position, based on the Council and its decision. Thus theologizing. his opening argument on the issue he does not appear to be content 2. As such, Paul gives a different of food offered to idols in 8:1ff. with merely citing an authority specific command relative to food 2. Concerning food served in some- and thereby settling the matter. offered to idols. Rather than repeat one else’s home if someone with Instead, it seems that he is apply- the blanket command not to eat a sensitive conscience points out ing a principle in a new context. such food (as found in Acts 15), the fact that the meat has been 2. Paul makes no reference to stran- he argues instead that, generally offered to idols: “Do not eat it” gled meat and blood. speaking, it is perfectly fine to eat (for the sake of the other’s con- 3. Paul’s instructions in 1 Corinthi- such meat (8:1–6), and instead science; 10:27ff.). This seems to be ans 8–10 are not the same as the addresses situations in which it Paul’s fundamental reason to limit Council’s instructions in Acts 15. would not be permissible. the freedom of the believer to eat Whereas the Council said not 3. Paul is specifically concerned anything, even food offered to to eat food offered to idols, Paul about both charity and idolatry. idols—the principle of charity. gives criteria for times when it is Thus, eating food offered to idols The third context Paul addresses allowed, and why. 1 Corinthians is forbidden if a) it breaks the concerning the eating of meat of- 8:8–9 and 10:14ff summarize the law of charity by wounding the fered to idols is a setting in which the two criteria. Food offered to idols conscience of another brother believer is actually sitting at table in an may be eaten if: (8:7–13) or b) it involves idolatry idol’s temple (8:10). According to Fee, a. the conscience of another (10:14–22). brother or sister in Christ is Paul’s concern in this case is not that This may be Paul’s attempt to apply not harmed, and, there are believers in an idol’s temple, what he saw as the principles underly- nor that believers are eating there. b. there is no idolatry. ing the Acts 15 decision, or what he His concern is that other believers When Bailey discusses this difference saw as the intention of the elders in with weaker consciences might see between Paul and the Acts 15 Council Jerusalem. Regardless, it is clear that this taking place and be pressured by he rightly observes that the elders in Paul has reinterpreted that command “stronger” believers to try eating meat Jerusalem could not have foreseen the to fit a new context—an example of that had been sacrificed to idols, leav- context of, nor the situation faced by, the local theologizing. The fact that we find ing “weaker” believers feeling guilty

31:1 Spring 2014 32 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10 and with a wounded conscience. Fee And yet, 1 Corinthians 8:10 shows referring to the location as a temple suggests that these weaker believers us a believer sitting at table in an dining hall (1987: 386). struggle because they are still “accus- idol temple eating what was offered Because Bailey does not address any tomed” to equating an idol with a god, there (eating what had been offered possible connection to idolatry (it is the spiritual being symbolically repre- to demons according to 1 Corinthians not a central point in his commen- sented by the idol (see 1 Corinthians 10:20). Paul’s counsel is not based on tary), I hesitate to say too much about 8:7; Fee 1987: 14). the fact that this is idolatry, but on the his viewpoint on the matter. Fee does Fee makes the case that both types fact that it wounds another believer’s address this issue and clearly states of believers are actually present in conscience. The same is true for eating that the meals served in the temple the temple during the meal. This is such food in a home. Paul’s main dining halls were cultic meals (1987: why the “weak” can see the “strong.” argument, again, is that the believer 386). Thus the believers Paul is ad- However the difference is that the is free to eat anything at all, even dressing were attending a cultic meal, a “weak” believers, although present in food that had been offered to idols religious event connected in some way the temple location, do not feel they (demons). to the worship of another god in that can eat the meat that has been offered god’s temple. Before moving on, it is worth asking because they are accustomed to the what Paul is referring to by mention- That said, there is one point in Kugel- connection between the idol, the ing that a believer might be sitting at man’s argument that I do not find spiritual being, and the ritual in which table in an idol’s temple. And here the convincing, namely his view that Paul is the food has been offered. The “strong” commentators do not agree. merely sarcastically depicting a hypo- believers have come to “know” that the thetical situation. It would perhaps be idol is in fact nothing, and thus feel best to read Paul’s words as a straight- free not only to be present at the meal, forward description of a situation but also to eat the sacrificed meat. similar to the ones he’d already men- (For Fee’s very helpful exegesis of this tioned (eating such meat at home or in passage, see his book The First Epistle What exactly the market). If Paul refers to believers to the Corinthians, published in 1987: eating in the temple, it seems obvious 386–387). does Paul that some of the Corinthian believ- Paul’s counsel, however, is not that they understand ers were buying meat in the market, should all cease eating or attending be- by the term being offered sacrificed meat in homes, cause such actions are inherently wrong. and eating food offered to idols in the Instead, Paul is directing the “strong” to idolatry? temple itself (also see Fee 1987: 385). be concerned for the weak and to not This raises the following question: pressure them. In other words, Paul ap- What exactly does Paul understand by peals to the principle of charity. the term “idolatry”? While he never More needs to be said. What does this Kugelman sees the act of sitting in the actually defines the term, we can gain begin to suggest about idolatry? temple as an abomination, an instance a picture by piecing together several of of idolatry in and of itself as the group his comments in 1 Corinthians 8–10. First, Paul is very clearly and adamantly meals held in temples after sacrifices opposed to idolatry. His argument in First, Paul clearly does not see the mere were closely connected to idol worship chapter 10:1–22 is very clear. What act of eating meat offered to idols as is offered to idols by the Gentiles is (1968: 266). He assumes Paul’s refer- inherently idolatrous, otherwise he offered to demons, and Paul wants no ence to be sarcastic, that Paul does would have condemned it; after all, like involvement with demons on the part not seriously assume that a believer all devout Jews, Paul abhorred idolatry. of the believers. would be sitting in the temple to eat Whether believers purchase meat of- (1968: 269). fered to idols in the market, or have it The fact that he links this to the served to them in another person’s home, worship of demons, and to Israel’s I agree with Kugelman that the meals Paul’s only guideline is that they follow history of unfaithfulness in the in the temple were connected in some the way of charity, so as not to offend the wilderness, points to just how serious way to the ceremony during which conscience of a weaker brother or sister. this issue is for Paul. Idolatry is not the meat was offered to an idol. Bailey simply a theological or even a faith describes the scene as similar to a res- Second, Paul not only allows believers issue; it actually opens up the believer taurant being run by the temple (2011: to eat food offered to idols, he permits it to demonic realities. 230), and Fee has a similar description in the temple itself. Note, however, that

International Journal of Frontier Missiology Kevin Higgins 33 although such meals were intimately connected to the actual sacrifices, the ere participation in an act or ceremony setting for which Paul expresses per- doesn’t tell the whole story when it comes mission is clearly not the actual ritual to idolatry. of sacrifice itself, but rather the meal M following the sacrifice. This leads to lievers must be careful to exhibit char- As in the foregoing discussion about another point. ity or love; and 2) they must avoid— idolatry, so here Paul expresses both Third, for Paul, the second major indeed, flee—idolatry. If idolatry is affirmations and limitations. An af- limit or boundary that a believer is understood to be the intentional act firmation is his statement that he has not to cross is actual communion of seeking to connect with a spiritual become “all things to all people.” A with a demon (the first is wounding a being other than God, and yet Paul al- limitation is the statement that he lives brother’s conscience by not exercising lows believers to eat at the table in the “under the law of Christ.” temple, then Paul is extending a pretty charity). Paul takes up this concern in Paul places a high value on what I am wide circle of grace to those believers chapter 10 where the altar or table of calling contextualization and identi- who might be seen sitting at table in 10 the demon is compared to the table of fication, although naturally he does the temple in such a setting. Lord. We might say that the bottom not use these terms. Regardless of the line then is “no worship of, or attempt Paul clearly seems to assume that there vocabulary we use, their importance is to commune with, or pray to, an idol, are believers eating at the table in the indeed central to his thinking. While or rather, the demon behind the idol.” idol’s temple. He also seems to assume he expresses a limitation on the degree This seems to suggest a definition of that their intention is not idolatrous, to which he might seek to “be all idolatry: that they are not seeking to commune things,” it is still something he pursues seeking (by intention and action on with demons. However, his urgent and holds up as a model. the part of a believer in Jesus) to warnings about idolatry in the same For some readers, the flow of Paul’s commune with, placate, worship, chapter indicate that this situation thinking might seem difficult to follow. and obey a spiritual being or entity represents a fine line and that he is, in I myself used to read 1 Corinthians in other than God. fact, very concerned about the ever- such a way that chapter 9 seemed to be present danger of falling back into an odd insertion between chapters 8 and While I am sure this can and should demon worship. be further refined, I suggest that this 10, especially because those two chapters accurately summarizes Paul’s thinking seem to be very much on a common 8 “Identification” in Paul’s First in 1 Corinthians. topic: food offered to idols/idolatry. Letter to the Corinthians Paul’s position on this topic is admittedly And then comes chapter 9 and sud- In many discussions among missionar- complex. I believe that he is trying to help denly Paul is discussing his rights, his ies and missiologists, 1 Corinthians 9 is the Corinthians see that mere participa- way of earning a living, and his heart referenced as a key text that addresses the tion in an act or ceremony doesn’t tell the to be all things to all people so that, by whole story when it comes to idolatry. For degree to which missionaries or believers all possible means, he might win some. some, a given act may not be idolatrous can embrace and accept various aspects Is chapter 9 an aside or the central at all; for others, past connections and of culture as they seek to make the gospel point of Paul’s argument? experiences may, through their participa- message known. Certain verses in this chapter are cited in connection with At the beginning of this article, I dis- tion, pull them into a spiritual experience cussed the place of these three chap- “contextualization.” As I understand it, with a spiritual being other than God. ters in the flow of the letter as a whole. contextualization primarily addresses is- This, I believe, is the force of Paul’s argu- Using Bailey’s arguments about ring sues for outsiders to a given culture, espe- ment in chapters 8 to 10 and his primary structures, I contended that chapters cially how they do (or do not) adapt their concern. Rather than being pressured to 8–10 form the focal point of the letter. life and communication to fit that culture. act contrary to their consciences, the first Indeed, these chapters are at the heart Sometimes these same verses are used in type of believer (the “stronger” believers) of the other rings, and as such are the connection with what some would call should protect and help the second type most important chapters. If Bailey is “identification,” which I am using in this (the “weaker” believers). right about the importance of the ring article to refer to how “insiders” in a given structure, the real point Paul wants to Conclusions Concerning “Idolatry” in culture might (or might not) retain vari- make will be found here. Paul’s First Letter to the Corinthians ous aspects of their birth culture as they To summarize, Paul has two concerns live as disciples under the Lordship of And right in the center of these three relative to food offered to idols: 1) be- Jesus and the authority of Scripture.9 chapters (framed by another ring inside

31:1 Spring 2014 34 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10 the rings) is chapter 9. The whole book voluntary giving up of our freedoms of Israel. They had to compare that is a series of rings, and the two rings and rights because we’re constrained with the prophetic tradition. Note in closest to chapter 9, on either side, are by charity. We see this in chapters 1–4 this connection that James cites at least the discussions of idols and idolatry and (unity), chapters 5–7 (sexual purity) two prophets in his summary state- food offered to idols found in chapters and chapters 8–10 (freedom from ments, from which he concludes that 8 and 10. But the ring inside those idols). And then we see it in an even God had a plan for making a people rings is the most crucial point Paul more personal way in chapter 9 when for Himself from among the Gentiles; wants to make. Paul talks about giving up his rights indeed, it is the prophetic tradition Conclusions Concerning to a wife, to a Jewish lifestyle, etc., in that leads the Council to conclude that “Identification” in Paul’s First Letter order to reach more people. Gentiles do not have to become part to the Corinthians of the people of Israel, that they do not Implications for Movements have to convert to Judaism. Just as I summarized Paul’s points regarding idolatry above, I will do to Jesus That Remain Within Paul is a major proponent of the so here regarding what I have called This discussion of 1 Corinthians is not Council’s decision, as we see in the identification. Because Paul addresses simply intended to be an academic later verses of Acts 15. However, when this topic inside the rings dealing with exercise. I began this article by saying he begins to help the Corinthians to idols and idolatry, I will summarize the address their questions about food points about identification with refer- offered to idols, the Council’s few ence to idols and idolatry as well. words on the subject (“refrain from it”) are clearly not sufficient to solve The Push Towards Identification every question that might arise in Charity drives Paul. Indeed, the con- Paul pushes into different circumstances. Based on the cern for charity in chapters 8 and 10 new territory principles of the gospel, Paul pushes sets the stage for Paul’s principle (or into new territory and comes to some core value) related to identification. and comes to very radical conclusions: a believer Concerning food offered to idols, char- can eat the meat bought in the market ity dictates that a believer set aside his some very radical (or the meat set before him or her freedom (to eat) in order to safeguard conclusions. while at another person’s home, or the the conscience of a brother or sister. So meat offered to an idol while actually also, in a parallel fashion, Paul gives up sitting in an idol’s temple) so long as his freedom in chapter 9 by releasing that believer guards his or her heart his right (for support, for a wife to and also respects the (perhaps weaker) accompany him, etc.) in order to make that I want to suggest implications consciences of other brothers and sis- the gospel freely accessible. He volun- for real ministry. I will mention three ters in Christ; all this to the end that tarily sets aside his own birth-culture implications, each having to do with none of them, the “stronger” believer lifestyle—even his ingrained sense of the main headings of this paper: local included, fall back into idolatry. what is clean and unclean—in order to theology, idolatry, and identification. This conclusion is quite different from make the gospel accessible to Gentiles. Implications: Local Theology what the Council had decided; it is a At the same time, he is willing to keep conclusion hammered out in a new set- By comparing the concerns of 1 Cor- the commands of the Torah—com- ting, while based on the same principles. mands he does not ask Gentiles to inthians to those addressed by the Acts keep—in order to make the gospel 15 Council, I believe we can see exam- Movements to Christ (especially those accessible to Jews. ples of local theology in the Scriptures remaining within cultures very differ- themselves. Acts 15 wrestled with is- ent from the settings that have led to The Limits to Identification sues of how to accept the new Gentile time-honored and deeply cherished Paul does not specifically address believers into what had been previously Christian traditions in other parts of idolatry again in Chapter 9, but makes a church of Jewish believers (living the world) need space to work out new a very similar point when he refers to a Jewish lifestyle) and whose main solutions when unforeseen questions living under “the law of Christ.” When concern was the question of circumci- arise. These solutions must be rooted we set that phrase “law of Christ” in sion. These Jewish believers had to in the same principles we see in both the context of the whole letter to the examine the Torah, in which circumci- Acts 15 and 1 Corinthians, principles Corinthians, we find a deeper un- sion is clearly required for any male that involve both sifting and compar- derstanding of what that means: the wanting to become part of the people ing Scripture, and applying the gospel.

International Journal of Frontier Missiology Kevin Higgins 35

Implications: Idolatry One recurring point of contention in ather than simply asking whether certain the debate about whether (or to what actions or rituals or places are inherently extent) a disciple can remain within idolatrous, it might be more important to ask . . . his birth religion is the question of R participation in religious ceremonies, fort zone, Paul does all these things ies in 1 Corinthians, Downers Grove, IL: rituals and worship. that the gospel might spread. Intervarsity Press. Fee, Gordon, D., 1987. The First Epistle to the Corinthians, Grand My understanding of Paul’s thinking While limits to that freedom indeed Rapids, MI: Eerdmans. in 1 Corinthians has led me to suggest exist, our discussion of 1 Corinthians 3 Bailey states that what he calls ring that what Paul forbids is the inten- suggests that such limits are surpris- structure is another way of talking about tional and active attempt to commune ingly few. Further, we’ve seen how Paul “chiasm,” a regularly discussed feature in bib- (or connect) with a spiritual being applies the principles behind the few re- lical studies (2011: 528). He does not explain other than God. If this is correct, this why he elects to coin a new term, though strictions mentioned in Acts 15 (idola- I would posit that readers unfamiliar with analysis suggests a way to frame the try and sexual sin) to a new situation in these matters might find Bailey’s term the question for contemporary settings. Corinth. In my opinion, he modifies the one easier to understand without a dictionary. 4 Rather than simply asking whether restrictions related to meat sacrificed to I have slightly modified the outline idols by adding (or making explicit) a from Bailey’s original vocabulary. certain actions or rituals or places are 5 inherently idolatrous (e.g., “Can a further limit to a believer’s freedom: the This is not only true in terms of the impact of that freedom on the con- chapter numbers, which were of course believer regularly go to the mosque or not added by Paul himself and thus could a Hindu temple?”), it might be more science of another. The issue of how to do local theology responsibly and well is mislead an interpreter. An analysis of the important to ask what activities, rituals, sentences and words in the letter, and a ceremonies, or rites result in the be- an important one. The issue of idolatry comparison of amounts of material prior liever, as a participant, actually seeking and/or worship is also critical, and Paul to and following chapter 9 both lead to the to commune with another spiritual has strong words to say about it. same conclusion: that chapter 9 forms the being other than the One True God. center inside the center and as such is Paul’s But the ring structure of 1 Corinthians main thrust in the whole letter. If I am reading Paul correctly, the issue highlights that “the heart of the heart” 6 I am not using “local theology” in this of idolatry needs to be framed in terms of Paul’s teaching in this letter is his article to refer to the related process by which of the believer’s intention in the matter. passion to see the gospel spread and communities of believers develop theological I have argued that Paul’s position on every possible barrier and unneces- concepts and “frameworks” by applying scrip- ture to the questions that arise in and from this sort of question would be more sary fetter removed. The fact that Paul requires such a small number of neces- their culture (with appropriate input from complex than a mere yes or no. For the global and historical church and the local sary things may be shocking to some Paul, the answer will be different for theologizing done by believers through the different believers, depending upon the of us who have been taught that the course of history and in other contemporary individual believer’s conscience. What gospel we proclaim must be guarded by contexts as well). That is a valid process as well, is the same for all believers, accord- turning it into a gospel that says we are and I believe scripture also provides examples ing to Paul, is their responsibility to saved by Jesus plus [fill in the blank]. of it, but it is not what I see happening in 1 Corinthians and so I do not take it up here. respect the consciences of others, never The gospel must indeed be guarded. 7 Fee argues that Galatians follows pressuring fellow believers to act in But we guard it best when we add the both 1 and 2 Corinthians, though he does ways contrary to their convictions. least to it, thus allowing the gospel to not address the relationship of either to the Implications: Identification be the gospel. IJFM date of Acts 15 (1987: xi). 8 I would suggest that further discussion What seems clear (to me, at least) is Endnotes of my tentative definition should include that Paul has placed at the very heart descriptions of angelic encounters in the 1 of his letter a powerful and passionate I use the term “local theologizing” scriptures which involve conversation be- description of his own motivations in here for convenience. The process has been tween a person of faith and a spiritual being ministry. He desires to do everything called “self-theologizing,” “biblical theology other than God, something I think implies in culture,” etc. See discussions of the pro- he can to make the gospel accessible. at some level the act of “communing.” Mis- cess of developing local theologies in Shaw siologists from more catholic backgrounds He seeks to remove barriers in order to and Van Engen (2003), Reed (Principle (Roman, Orthodox, high church Anglican) maximize the free flow of the gospel. Papers, www.bild.org.), Schrieter (1985), may want to add reflections on how this Whether this involves letting go of his Cook, et. al. (2010). discussion impacts or is impacted by their own rights, preferences, or (I can well 2 Bailey, Kenneth E., 2011, Paul various conceptions of the communion of imagine) his social and cultural com- Through Mediterranean Eyes: Cultural Stud- saints as well.

31:1 Spring 2014 36 At Table in the Idol’s Temple? Local Theology, Idolatry, and Identification in 1 Corinthians 8—10

9 I use the term “insider” to refer simply Evangelical Approach to to a person born in a culture. Unlike some Contextualization. Pasadena, CA: in the “insider movement” debate, I am not William Carey Library. using “insider” to refer to a witness for the Fee, Gordon, D. gospel who comes from outside the culture. 1987 The First Epistle to the Corinthians, 10 I use both terms when referring Grand Rapids, MI: Eerdmans. to Paul. As a Jew called to the Gentiles he Kugelman, Richard, Raymond Edward could be aptly described as an outsider, and Brown, Joseph A. Fitzmyer, Roland E. thus he would be engaging in what some Murphy, eds. modern missiologists see as contextualiza- 1968 The Jerome Biblical Commentary (2 tion. And yet, as a Jew who also ministered volumes). Englewood Cliffs, N.J.: Prentice-Hall. to Jews he would be clearly an insider, and the term identification would be more appli- Reed, Jeff cable. In my mind this is further complicated n.d. “Towards a Theology in Culture” Included in Reed’s Principle by the fact that Paul is also very much a Papers, found at www.bild.org. Hellenistic insider, at least to a certain degree Ruef, J. S. (not in every aspect of the Hellenistic world- 1971 Paul’s First Letter to Corinth. view certainly), and thus even in his commu- Baltimore, MD: Penguin Books. nication with and life among the Gentiles, Schreiter, Robert J. identification might be just as appropriate 1985 Constructing Local Theologies. a term as contextualization. If nothing else, Maryknoll, NY: Orbis Books. these considerations should cause us all to Shaw, R. Daniel and Charles Van Engen hold such categories very loosely. 2003 Communicating God’s Word in a References Complex World: God’s Truth or Ho- cus Pocus? Lanham, MD: Rowman Cook, Matthew, Rob Haskell, Ruth Julian, & Littlefield Publishers. Natee Tanchanpongs, eds. 2010 Local Theology for the Global Church: Principles for an

The Int’l Society for Frontier Missiology and the Ralph D. Winter Annual Lectureship present:

ISFMg 2014 Atlanta, Georgia September 23–25, 2014 Recasting Evangelization e Signifi cance of Lausanne ‘74 for Today and Beyond

Miriam John Douglas Steve Todd Greg Jeff Adeney Azumah Birdsall Hawthorne Johnson Parsons Walters For more information, see www.ijfm.org/isfm/annual.htm

International Journal of Frontier Missiology