The section in the Instructor Book 2 examined in detail. In the lead up to the discussion Clement clearly imagines that there is a meal call 'the agape' which does not involve meat and is the Eucharist. It alone 'saves' humanity preparing it for life in the hereafter. We can imagine that it was introduced by Jesus to his disciples and passed on to Paul. Yet in some sense this meal was also 'Israelite' or pre-Christian because he imagines that Isaiah references it too:
Those the Holy Spirit, by Isaiah, denounces as wretched, depriving them [the Jews] tacitly of the name of love (agape), since their feasting was not in accordance with the word. "But they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for to-morrow we die." And that He reckons such luxury to be sin, is shown by what He adds, "And your sin shall not be forgiven you till you die," --not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. "Take no pleasure in abominable delicacies," says Wisdom. At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly "Souls from Erebus of inanimate corpses."
This reference to
the Jewish slaughter of meat is immediately followed by 1 Cor 10:20 in the Instructor:
"For I would not that ye should have fellowship with demons," [1 Cor 10:20] says the apostle; since the food of those who are saved and those who perish is separate.
In other words, the juxtaposition between the 'meat sacrificed to idols' in 1 Cor 10:20 is clearly and absolutely juxtaposed with a tradition Israelite slaughter. There is no way around it. And it makes sense as I already noted because there were no 'McDonalds' or secular meat in ancient Israelite. All meat was necessarily consecrated to God.
So we continue with the Instructor. In what immediately follows Clement says:
We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God." "For it is not that which entereth in that defileth a man, but that which goeth out of his mouth." The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse." But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives"? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak."
I have long argued that Clement had a different version of the Corinthians letter. Notice that the material in chapter 10 is now followed by chapters 8 and 9. As such chapter 10's discussion of the Golden Calf becomes a surprisingly libertine interpretation one that have wholly scandalized Jews. Basically Paul was saying 'I don't want you to eat Jewish meats as they are sacrificed to idols but then again idols are nothing.' That's why the material IMHO was jumbled. The new Christianity of the late second century wanted to keep the right to punish believers.
In any event Clement continues with a reference to the Prodigal Son parable:
For it were not seemly that we, after the fashion of the rich man's son in the Gospel, should, as prodigals, abuse the Father's gifts; but we should use them, without undue attachment to them, as having command over ourselves. For we are enjoined to reign and rule over meats, not to be slaves to them. It is an admirable thing, therefore, to raise our eyes aloft to what is true, to depend on that divine food above, and to satiate ourselves with the exhaustless contemplation of that which truly exists, and so taste of the only sure and pure delight. For such is the agape, which, the food that comes from Christ shows that we ought to partake of. But totally irrational, futile, and not human is it for those that are of the earth, fattening themselves like cattle, to feed themselves up for death; looking downwards on the earth, and bending ever over tables; leading a life of gluttony; burying all the good of existence here in a life that by and by will end; courting voracity alone, in respect to which cooks are held in higher esteem than husbandmen. For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake." Similarly he has enjoined to purchase "what is sold in the shambles," without curious questioning?
Again there is no reference to pagan idolatry in any of Clement's discussion. It is rather a strange 'voluntary vegetarianism.' All meats are sacrificed to idols but idols are nothing so you can do what you want but it would better to choose eternal life, seems to be his point.
Then the last section:
We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. "Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth." And a little way on he explains the reason of the command, when he says, "He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." So that the right food is thanksgiving. And he who gives thanks does not occupy his time in pleasures. And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have in Christ. "For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts," says he, "that I may not make my brother stumble." I gain the man by a little self-restraint. "Have we not power to eat and to drink?" And "we know"--he says the truth--"that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But," he says, "through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ." Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;" neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. "It is good, then, neither to eat flesh nor to drink wine," as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, "Destroy not the work of God for the sake of food." For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one's eyes the slaves of the delicacies, so that one's greed is, so to speak, carried round by the servants.