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So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders[a] but instead eat a meal with unclean hands?”

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Footnotes

  1. 7:5 Tradition of the elders: the body of detailed, unwritten, human laws regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law; cf. Gal 1:14.

20 “But what comes out of a person, that is what defiles.

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15 The voice spoke to him again, a second time, “What God has made clean, you are not to call profane.”(A)

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25 [a]Eat anything sold in the market, without raising questions on grounds of conscience, 26 for “the earth and its fullness are the Lord’s.”(A) 27 If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience.

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Footnotes

  1. 10:25–30 A summary of specific situations in which the eating of meat sacrificed to idols could present problems of conscience. Three cases are considered. In the first (the marketplace, 1 Cor 10:25–26) and the second (at table, 1 Cor 10:27), there is no need to be concerned with whether food has passed through a pagan sacrifice or not, for the principle of 1 Cor 8:4–6 still stands, and the whole creation belongs to the one God. But in the third case (1 Cor 10:28), the situation changes if someone present explicitly raises the question of the sacrificial origin of the food; eating in such circumstances may be subject to various interpretations, some of which could be harmful to individuals. Paul is at pains to insist that the enlightened Christian conscience need not change its judgment about the neutrality, even the goodness, of the food in itself (1 Cor 10:29–30); yet the total situation is altered to the extent that others are potentially endangered, and this calls for a different response, for the sake of others.

For everything created by God is good, and nothing is to be rejected when received with thanksgiving,(A)

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