Food offered to idols in Roman Corinth: A social-historical reconsideration of 1 Corinthians 8:1--11:1 (Greece, Roman Empire)

This dissertation employs social-historical, rhetorical-critical, and exegetical methods to demonstrate that the primary context for Paul's instructions in 1 Cor. 8:1–11:1 regarding sacrificial food consumption was formal dining at a pagan temple precinct (8:1–10:22). A comprehensive search for temple dining rooms in the archaeological record of Roman Corinth is conducted to identify possible sites, attractions, and meanings for sacrificial food consumption during formal Greco-Roman meals. This study's investigation of formal meals shows that sacrificial food was served in temples and frequently in private homes during many socio-religious occasions. Such meals were attractive contexts for the display of social status, entertainment, and sexual liaisons for which Corinthian Christian refusal to attend could have serious social, political, and economic consequences.; This dissertation asserts that the consumption of sacrificial food at formal meals caused a division within the Corinthian church between the Strong, those in favor of idol-food consumption, and the Weak, those opposed to such eating. Employing rhetorical critical tools from ancient Greco-Roman rhetorical handbooks, this study attempts to demonstrate the coherence of Paul's argumentation which seeks to unite a divided community, while also recognizing Corinthian positions that are quoted by Paul in the text. Thus, this dissertation argues that Paul consistently rejects temple dining, in agreement with the Weak, because of the partnership with pagan gods actualized at such meals which made the Corinthians, in Paul's opinion, guilty of idolatry. Paul's apparent shift in thinking regarding sacrificial food from the macellum (10:25–26) and regarding invitations to meals (10:27–11:1) is understood in light of Paul's overall rhetorical strategy, functioning as an accommodation to the Strong. However, Paul's allowance of macellum food and attendance at meals in private homes, it is argued, must be considered in view of his previous arguments which clearly prohibit the known consumption of sacrificial food as idolatry (8:1–10:22). Therefore, Paul allowed the consumption of macellum food and the consumption of meals hosted by pagans in private homes only if the food was not known to be sacrificial food. Otherwise, the Corinthian Christians would have had to sever social relations with pagans, an orientation that would have had serious social, political, and economic consequences.