When we explore the goodness of any thing, we encounter it through a complex network of interactions: there is the good of its occurrence, the good it does for us and those who enjoy it, the good it may elicit from us in response. Philosophical accounts have discussed whether the good is one or many, whether it is a “description”, whether it is primarily attached to things, states of affairs or actions, and whether it is ontologically prior to evil. Theology has a strong interest in these discussions, since it speaks in four ways of the good, none of them dispensable: the goodness of God, the goodness of his action, the goodness conferred on his creation, and the goodness commanded of it.

Oliver O'Donovan, Good, Doing Good, and the Goods

Paul, in his debate with a wisdom group at Corinth, addresses Greco-Roman attitudes toward (idol) food (1 Cor 8:1–13; 10:23–30), sex (6:12–20), and entertainment (15:32). He engages with a kind of moral naturalism which motivates the Corinthians’ behavior. While he acknowledges that natural desire can serve as partial index of what is good, Paul nevertheless warns against letting anything have power over us (1 Cor 6:12). Food, drink, human intimacy, and play are physical and social pleasures that are good gifts from our Creator. They can, however, be dangerously idolatrous and addictive. Paul offers instruction on how we can enjoy pleasures as created goods without turning them into idolatrous practices.

Henry Center