Jesus and the apostles on foods
It should be understood, however, that while the Jews think they understand the law of Moses, and in the matter of foods keep the rule of eating what they hold to be clean and abstaining from what is unclean, and also of not using an animal’s blood for food, nor what has been torn by wild beasts, and other such things (there is much to say about these, and for that reason this is not the right time to examine them), the teaching of Jesus wished to call all men to the pure worship of God, and not, on the pretext of a heavier law about foods, to hinder many of those whose character could be helped by Christianity. So it declared: “It is not what goes into the mouth that defiles a man, but what comes out of the mouth” (Matthew 15:11). For what “goes into the mouth,” he says, “passes into the stomach and is cast out into the drain” (Matthew 15:17); but what comes out of the mouth are “evil thoughts” put into words, and “murders,” “adulteries,” “fornications,” “thefts,” “false witness,” and “blasphemies” (Matthew 15:19).
Paul too says: “Food will not commend us to God; for if we eat, we are no better off, and if we do not eat, we are no worse off” (1 Corinthians 8:8). Then, since these words have a certain obscurity unless they are spelled out, “it seemed good to the apostles” of Jesus “and to the elders” who had gathered together at Antioch, and, as they themselves put it, “to the Holy Spirit,” to write a letter to the believers from among the Gentiles (Acts 15:22–23, 28). The only foods this letter forbade them to eat were those which, as they put it, were “necessary”: that is, things offered to idols, or things strangled, or blood (Acts 15:28–29).
Greek
Ἰστέον μέντοι γε ὅτι, Ἰουδαίων οἰομένων νοεῖν τὸν Μωϋσέως νόμον καὶ τηρούντων ἐπὶ τῶν βρωμάτων τὸ μεταλαμβάνειν μὲν τῶν νενομισμένων αὐτοῖς καθαρῶν ἀπέχεσθαι δὲ τῶν ἀκαθάρτων ἀλλὰ καὶ μὴ χρῆσθαι αἵματι ζῴου εἰς τροφὴν μηδὲ τοῖς θηριαλώτοις καὶ ἄλλοις, περὶ ὧν πολὺς λόγος καὶ διὰ τοῦτο νῦν οὐκ εὔκαιρος ἐξετασθῆναι, ἡ τοῦ Ἰησοῦ διδασκαλία, βουλομένη πάντας ἀνθρώπους προσκαλέσασθαι εἰς τὴν καθαρὰν θεοσέβειαν καὶ μὴ προφάσει τῆς περὶ βρωμάτων βαρυτέρας νομοθεσίας κωλύειν πολλοὺς τῶν δυναμένων ὠφεληθῆναι εἰς ἤθη ἀπὸ χριστιανισμοῦ, ἀπεφήνατο ὅτι „οὐ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοὶ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξερχόμενα ἐκ τοῦ στόματος“· τὰ μὲν γὰρ „εἰσερχόμενα εἰς τὸ στόμα εἰς τὴν κοιλίαν,“ φησὶ, „χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται,“ τὰ δ᾿ ἐξιόντα ἐκ τοῦ στόματος „διαλογισμοί“ εἰσι „πονηροὶ“ λαλούμενοι καὶ „φόνοι“ καὶ „μοιχεῖαι“ καὶ „πορνεῖαι κλοπαί“ τε καὶ „ψευδομαρτυρίαι“ καὶ „βλασφημίαι.“ φησὶ δὲ καὶ ὁ Παῦλος ὅτι „βρῶμα ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε γὰρ ἐὰν φάγωμεν, περισσεύομεν, οὔτ᾿ ἐὰν μὴ φάγωμεν, ὑστερούμεθα.“ εἶτ᾿ ἐπεὶ ἔχει τινὰ ἀσάφειαν ταῦτα, εἰ μὴ τύχῃ διαρθρώσεως, „ἔδοξε τοῖς τοῦ Ἰησοῦ ἀποστόλοις καὶ τοῖς“ ἐν Ἀντιοχείᾳ συναχθεῖσιν ἐπὶ τὸ αὐτὸ „πρεσβυτέροις“ καὶ, ὡς αὐτοὶ οὗτοι ὠνόμασαν, καὶ „τῷ ἁγίῳ πνεύματι“ γράψαι τοῖς ἀπὸ τῶν ἐθνῶν πιστεύουσιν ἐπιστολὴν, μόνα, ὡς ὠνόμασαν, „ἐπάναγκες“ ἀπαγορεύουσαν ἐσθίειν· ταῦτα δ᾿ ἐστὶ τὰ ητοι εἰδωλόθυτα ἢ τὰ πνικτὰ ἢ τὸ αἷμα.