The link that the Apostle Paul establishes between the doctrine of creation and Christian freedom, in 1 Corinthians 10: 25-26, is striking. In verse 25, it says, “Eat whatever is sold in the market, no questions asked for reasons of conscience,” that is, allowing the Corinthian Christians to eat food that would be sold in the pagan temple, or even offered to idols. Would that probably surprise some people? Weak Christians? (1Co 8: 9-11) With an immature and uncertain conscience of the practice of Christian freedom, some of them were pagan and idolaters before conversion and would not understand the implication of their new ones? Strong brothers? in this particular context.
The basis of the Apostle’s reasoning is found in verse 26: “Because of the Lord it is the earth and its fulness,” quote from Psalm 24. 1. It is obvious that, for Paul, a good understanding of the doctrine of creation translates into good use. Christian freedom. The logic is this: because the Lord is the creator of the whole earth (26), we are free to enjoy His creation (25): “Eat of all”. The doctrine of creation guides the use of Christian freedom.
- Christians still have a hard time practicing our freedom.
- Perhaps our reality is not the same as that of the Corinthians (buying food sacrificed from idols).
- But others: whether or not we can listen to “secular” music; read books of non-believers moderate consumption of alcoholic beverages; Types of clothes to go to the cinema or certain shows Have a healthy leisure without weight in your conscience Etc.
To resolve this tension, Christians generally choose three paths. The path of legalism, make a list of?Authorized? And/or “forbidden”, according to compliance with these rules for the process of personal sanctification, the other way would be that of monastic life, that is, the deliberate choice of total or partial abstinence from things created for the benefit of spiritual life. The third way would be that of debauchery, the unbridled and stubborn use of creation as an end in itself, in search of personal satisfaction in the created things.
Otherwise, Paul guides us with at least three principles in this regard:
Creation is good and must be appreciated wisely. “Eat everything, ” Paulo. La awareness that “everything God has created is good?”(1 Tim 4:4,5) and that “Does God richly provide everything for our satisfaction?”(1 Tim 6. 17), serves as the basis for the proper use of guilt-free creation.
In the same way Calvin understood that to renounce creation, the gifts that God offers us in it, would be to deny the creator himself:
? [?] And what, do we not allow the truth of the former legislators, who have so civilly revealed civil order and discipline, to have shone, are philosophers said to have been blind in the elegant contemplation of nature in their artistic description?Is it said that those who, through the constitution of the art of disagreement, taught us to speak with reason were missing?Are it said that those who, building medicine, dedicated their work to us were fools?Wouldn’t we call it crazy illusions?On the contrary, certainly not without immense admiration, you could read the ancient writings above all. [?] In the meantime, let us not forget that these exalted goods belong to divinity. Spirit, who, for the general good of mankind, distributes them to anyone?[1].
You see, for Calvin, the fact that the Spirit of God is active in creation should make us appreciate and engage in it. In the same text, she goes so far as to say that it is an offense to the Spirit to neglect her. his gifts in the created things.
It is true that the Trinity is involved in creation, the Father created by the Son with the organization of the Spirit (Gen 1:1-2; Col 1. 15-17; Heb 1. 2-3; Come out 33. 6). Sinclair Ferguson rightly says that the Spirit beautifies divine creation, beginning with Eden, then in the tabernacle, in the temple, and then at the climax of divine majesty?Jesus Christ, at all these times, the Spirit was involved in everything according to God’s character and glory, ordering and beautifying creation. [2] Not only that, the Bible says that the Trinity is pleased in creation, the Psalmist says, “Do you rejoice in the Lord in his works?(Salt 104,31). And, because creation is important to God, at the end of history, it will not be totally abandoned, but renewed, “Freed from slavery?”(Rom. 8. 21).
All this must make Christians a high esteem for creation and the world in which we live, generating in us an appreciation of cultural commitment, treating creation with indifference, contempt and even abstaining from it is certainly an attitude contrary to the same God in which we believe. Again, Paulo says, “eat everything. ” He even enjoys this piece of meat sold in a pagan temple. Is it a divine creation? Paul said, “It’s for our pleasure and our pleasure. “
Second, our freedom must be guided by the love we have for our brothers and sisters. See that if on the one hand Paul said “Eat everything”, on the other he said: “Don’t eat? (Verse 28):
“However, if someone tells you: ‘It is something sacrificed to the idol’, do not eat, because of the one who gave the information and out of conscience; conscience, I mean, not yours, but the other’s? (1 Corinthians 10: 28-29).
There is something to be aware of when using Christian freedom, my brother’s conscience. Paul probably has in mind here the “weak in faith”, those true brothers, who have not yet matured in biblical knowledge, including the doctrine of creation to which Paul refers. His fight is not against a specific sin, but against his conscience, it is weakness! Therefore, Paul teaches us that we must consider the context in which we are inserted in terms of the use of our freedom.
For example: if you are a church that limits and determines a type of clothing for men and women (suits and skirts), you must respect the conscience of these brothers and refrain from using your freedom to wear other types of clothing. In its presence. Again, it is not a sin to wear jeans and a T-shirt, but “for the conscience of the other” this freedom must be rethought and even limited.
Another example would be the context of the local church where I pastor. We are involved in the rescue of homes in our city. These brothers who are still recovering from their addictions, attend our services, our cells and are in the process of becoming disciples. This context should alert and guide us about the use of our freedom in the moderate and public consumption of alcoholic beverages. For them, this freedom must be tempered and rethought, or as Pablo says, “If food is a scandal to my brother, will I never eat meat again, lest it scandalize him?” (1Co 8. 13).
At this point, Paul’s warning must be taken seriously! The language of the apostle is strong: is it possible to “destroy our brother”, “sin against them”, “sin against Christ? And be a? Stumbling block? In the use of our freedom (1Co 8. 11-12; 10. 32) If the lack of involvement in creation is a movement contrary to that of the Trinity, the use of freedom to harm our brother is the movement contrary to that of our savior Christ Jesus, who did not seek his own interest, but that of many. , To be inscribed? (1 Cor 10. 33) In fact, it is in this context, in the use of freedom, that Paul says: “Be my imitators, how am I also an imitator of Christ?” (11. 1). freedom must serve and not harm our brothers.
On the other hand, it is worth saying that brothers who are weak in faith must recognize their immaturity and seek constant growth in the gospel for these practical matters of life. They must seek the help of mature siblings. Is it such a sin to use undue freedom? Strong in faith? as for the deliberate permanence in the immaturity of the brothers “weak in the faith”. The biblical order is: “Grow in the grace and knowledge of our Lord and Savior Jesus Christ?” (2Pe 3. 18).
In the life of the Church, this dynamic will manifest itself beautifully and promote discipleship. Those strong in the faith will always seek the good of their weaker brothers, moderating the use of their freedom so necessary for them, but more than that, helping them to grow in the knowledge of the Bible. In turn, the weak in faith will not stumble and will have patience and pleasure to grow more and more with their more mature brothers.
Finally, Paul teaches us that the proper use of creation must be a means of promoting the glory of the Creator. The key is clear:
So if you eat, drink, or do anything else, do you do it all for the glory of God? (1Co 10. 31).
The reasons why the apostle guides us in this regard are obvious. First, there is a temptation in both the mature brother and the weak brother in faith to be proud or to boast in the use or abstinence of freedom. Strong brothers tend to look down on the weaker and take pride in their knowledge, despising the weak. The immature brothers, on the other hand, tend to blame and condemn the mature brothers, putting themselves in the shoes of the judges within the religious community. Therefore, the temptation is real for both groups. Paulo, on the other hand, says that if the choice is to enjoy or abstain, God is the reason for such a decision, not self-promotion or condemnation.
Second, we can enjoy creation so much that we abandon the Creator. It is possible to see so much beauty in the created order and to be distracted from it is infinitely more beautiful! Creation must be a springboard that propels us towards the admiration of God, a means of glorifying the Creator, not a spider web that binds us in itself. As Augustine said:
He does not love you, who at the same time love another creature, without loving him for you.
Yes, we can love creation and we must, but will we do it because we have a cause? the Creator is behind all created order.
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[1] Joel Calvino, Institutas, II. 2. xiv-xvi. [2] See: Sinclair B. Fergunson, The Holy Spirit, p. 26-28
By: Thiago Guerra. © Return to the Gospel. Website: voltemosaoevangelho. com All rights are reserved. Reviewed by Filipe Castelo Branco. Original: The Doctrine of Christian Creation and Freedom.