1 Corinthians 10:29
Conscience, I say, not thy own, but the other's. For why is my liberty judged by another man's conscience?
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- Vulgate (Clementine)
- conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia ?
- Greek New Testament (SBLGNT)
- συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
Haydock's commentary
For why is my liberty? The meaning of this passage is, that though we ought, on some occasions, to abstain from things in themselves lawful, yet, that on other occasions we are by no means obliged to it, particularly when our brother is not thoroughly instructed on that head. (Theophylactus)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria The Stromata, or Miscellanies, Chapter VII. The Blessedness of the Martyr
And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is “the sacred Triad.” “Faith, hope, love; but the greatest of these is love.” Truly, “all things are lawful, but all things are not expedient,” says the apostle: “all things are lawful for me, but all things edify not.” And, “Let no one seek his own advantage, but also that of his neighbour,” so as to be able at once to do and to teach, building and building up. For that “the earth is the Lord’s, and the fulness thereof,” is admitted; but the conscience of the weak is supported. …
Clement of Alexandria The Stromata, or Miscellanies, Chapter XV. On Avoiding Offence
“We know that we all have knowledge”, common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, “But knowledge ( gnosis ) is not in all,” being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, “lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed.” Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,” as if equivalent to “asking questions,” they give a ridiculous interpretation. …
St John Chrysostom Homilies on First Corinthians, Homily XXV
Seest thou how both when he bids them eat and when they must abstain, he brings forward the same testimony? “For I do not forbid,” saith he, “for this cause as though they belonged to others: (“for the earth is the Lord’s:”) but for the reason I mentioned, for conscience sake; i.e., that it may not be injured.” Ought one therefore to inquire scrupulously? “Nay” saith he “for I said not thy conscience, but his. For I have already said, ‘for his sake that showed it.’” And again, v. 29 , “Conscience, I say, not thine own, but the other’s.”
St Jerome The Letters of St. Jerome, To Ageruchia
15. Do not associate with young women or cleave to them, for it is on account of such that the apostle makes his concession of second marriage, and so you may be shipwrecked in what appears to be calm water. If Paul can say to Timothy, “the younger widows refuse,” and again “love the elder women as mothers; the younger as sisters, with all purity,” what plea can you urge for refusing to hear my admonitions? Avoid all persons to whom a suspicion of evil living may attach itself, and do not content yourself with the trite answer, ‘my own conscience is enough for me; I do not care what people say of me.’ That was not the principle on which the apostle acted. He provided things honest not only in the sight of God but in the sight of all men; that the name of God might not be blasphemed among the Gentiles. …