John Fotopoulos examines temples and cults in Roman Corinth to ascertain locations, attractions, and meanings for formal sacrificial food consumption. He also uses ancient rhetorical theory to argue that Paul's instructions in 1 Cor. 8:1-11:1 are a coherent prohibition of intentional idol-food consumption.

This historical and exegetical investigation strongly challenges the widely held view that Paul regarded idol food as a matter of indifference, to be avoided only for the sake of the spiritual health of the weak. An exhaustive treatment of early Christian material shows that early authors were deeply influenced by Paul's discussion in 1 Corinthians 8-10, and yet they were totally unaware of the subsequent traditional understanding that Paul regarded idol food as indifferent. Even those who advocated eating idol food did not once appeal to Paul's discussion for support. An alternative understanding is proposed: Paul considers conscious consumption of idol food a denial of one's allegiance to Christ. One must avoid idol food if, and only if, it is identified as such.

Recognizing the social meaning of food and meals in Greco-Roman culture and, in particular, the social meaning of idol-food, is an integral part of understanding the impact of Paul’s instructions to the Christian community at Corinth regarding the consumption of idol-food. Shared meals were a central feature of social intercourse in Greco-Roman culture. Meals and food were markers of social status, and participation at meals was the main means of establishing and maintaining social relations. Participation in public rites (and sharing the meals which ensued) was a requirement of holding public office. The social consequences of refusing to eat idol-food would be extreme. Christians might not attend weddings, funerals, celebrations in honour of birthdays, or even formal banquets without encountering idol-food. In this extended reading of 1 Corinthians 8:1-11:1, Paul’s response to the Corinthian Christians’ query concerning food offered to idols, Gooch uses a social-historical approach, combining historical methods of source, literary and redaction criticism, and newer applications of anthropological and sociological methods to determine what idol-food was, and what it meant in that place at that time to eat or avoid it. In opposition to a well-entrenched scholarly consensus, Gooch claims that although Paul had abandoned purity rules concerning food, he would not abandon Judaism’s cultural and religious understanding concerning idol-food. On the basis of his reconstruction of Paul’s letter in which he urged the Corinthian Christians to avoid any food infected by non-Christian rites, Gooch argues that the Corinthians rejected Paul’s instructions to avoid facing significant social liabilities.

Hundreds of life-size human limbs made from terracotta, including the remains of at least 125 human hands, testify to the efficacy of the medicine practiced at the Aklepieion, on the hillside north of ancient Corinth. Made as votive gifts to thank the god for a cure, these were among many extraordinary finds made during excavations at the Temple of Asklepios and Lerna spring between 1929 and 1934. As well as providing a helpful guide to the site, this fascinating booklet also offers a unique insight into the work of physicians in the Greek world, and the types of diseases they had to contend with.

Rich in content and meaning, Paul's letter to the Corinthians is an important element in the study of the social and theological issues of early Christian teachings. This new work outlines how the letter to Corinthians underscores the role of Pauline Christianity in shaping relationships within the Christian congregation and provides a unique picture of a new growing church in a Greco-Roman social environment.

Paul's exposition "About the Idol Offerings" in chapters 8-10 of his 'First Letter to the Corinthians' is a fascinating text. Rhetoric is the first reason for this. Sustained attention to the disposition of this apparently rambling text reveals a coherent and persuasive discourse. It comes as a surprise and a pleasure, then, to see an able communicator at work and to find oneself as a partner in the discussion. The social context is the second reason why Paul's exposition is such an interesting subject. The real point at issue is the position which the nascent Christian community should take within the urban society of the city of Corinth. Paul and the believers at Corinth are engaged in a dispute concerning social seclusion or integration. We hear their different voices and listen in to their discussion. Theology forms the third clue to the interest of this text. Here we encounter an unmistakably Jewish Paul, for whom the Shema is his basic rule of faith: Hear Israel, the Lord our God, the Lord is One. In the same breath, however, he adds to this the confession of Jesus Christ as the One Lord. The resulting tension between Jews and Christians has brought about a tragic history. We still have to learn how to live this relationship in a positive way.