ACC ~ 1 Corinthians 11 v17 - 22

OVERVIEW:

Paul was upset about what was happening when the Corinthians met for worship. Something had gone wrong with the way in which they received the Lord’s Supper. Those who had nothing to offer were ashamed, and those who came late found nothing to eat (AMBROSIASTER). The Corinthians were disgracing the Lord’s Supper (THEODORET OF CYR) by turning it into a private meal (CHRYSOSTOM). The gluttonous were offending against those who had nothing and displaying their own intemperance (CLEMENT OF ALEXANDRIA). Although it was unwished, such divisiveness had been foretold (AMBROSIASTER, CHRYSOSTOM). Once schismatics are outside the church they do us good, not by teaching the truth but by provoking spiritual Christians to expound it more accurately (CYPRIAN, AUGUSTINE). God does not destroy the human freedom to plunge into error (CHRYSOSTOM). The overruling justice of God permits schism temporarily in order to strengthen and vindicate faith (VINCENT OF LÉRINS).

11:17 | No Commendation

A REBUKE. CHRYSOSTOM: Paul recognized that the Corinthians, instead of growing closer to God, were falling into the habits of the world, and so they needed a rebuke from him, in order that they might return to their former state. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.2.

11:18 | Divisions Among Them

RETURN TO A RIGHT STATE. CHRYSOSTOM: Paul tempers his criticism by saying that he only partly believes what he has been told [of their factions] because he wants to encourage them to return to the right state of affairs. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.2.

11:19 | Factions Among Them

THAT THE GENUINE MAY BE RECOGNIZED. CYPRIAN: In this way the faithful are approved and the faithless are detected. UNITY OF THE CATHOLIC CHURCH 10.

FACTIONS. AMBROSIASTER: Paul did not want heresies or choose them, but he foresaw the future and knew that they would come. COMMENTARY ON PAUL’S EPISTLES.

DIVISIONS FORETOLD. CHRYSOSTOM: In speaking here of factions, Paul did not have doctrinal heresies in mind, though it would apply to them as well. Christ himself said that occasions of stumbling would have to come (Mt 18:7). He did not thereby destroy man’s free will or decree any necessity or compulsion over human life, but he foretold what would be the inevitable result of the evil in the human mind. Divisions did not come about because Christ foretold them; rather he foretold them because they were inevitable. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.3.

THE GOOD DONE INADVERTENTLY BY HERETICS. AUGUSTINE: People become heretics, even though they would still have held wrong opinions if they had remained within the church. Now that they are outside, they do us more good, not by teaching the truth, for they do not know it, but by provoking carnal Christians to seek the truth and spiritual Christians to expound it. In the church there are innumerable people who are approved by God, but they do not become manifest among us as long as we are content with the darkness of our ignorance and prefer to sleep rather than to behold the light of truth. ON TRUE RELIGION 7.15.

MORAL FAILURE. SEVERIAN OF GABALA: Paul is not talking here about doctrinal error but about moral failures. PAULINE COMMENTARY FROM THE GREEK CHURCH.

WHY SCHISMATICS ARE NOT INSTANTLY ROOTED OUT. VINCENT OF LÉRINS: It is as if the apostle meant that the authors of heresies are not instantly rooted out by God, in order to make manifest those who are approved, that is, in order to make evident to what degree each one is a steadfast, faithful and firm lover of the orthodox faith. COMMONITORIES 20.

11:20 | Not the Lord’s Supper

ALL PARTICIPATE IN THE TABLE EQUALLY. THEODORET OF CYR: The Lord’s Supper is the sacrament of the Lord. Everyone participates equally in it, whether they are poor or rich, slaves or lords, rulers or ruled. Common tables must at all costs be truly common so as to imitate the table of the Lord, which is open to all equally. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 236-37.

11:21 | One Hungry, Another Drunk

EACH ONE GOES AHEAD WITH HIS OWN MEAL. CLEMENT OF ALEXANDRIA: If a person is wealthy and eats without restraint or is insatiable, he disgraces himself in a special way and does wrong on two accounts. First, he adds to the burden of those who do not have, and second, he lays his own intemperance bare in front of those who do have. CHRIST THE EDUCATOR 2.13.

THE DISGRACE OF THE SUPPER. CHRYSOSTOM: The Corinthians were disgracing themselves by turning the Lord’s Supper into a private meal and thus depriving it of its greatest prerogative. The Lord’s Supper ought to be common to all, because it is the Master’s, whose property does not belong to one servant or to another but ought to be shared by all together. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.4.

11:22 | Despising the Church

THOSE WHO HAD NOTHING WERE ASHAMED. AMBROSIASTER: The false apostles had sown divisions among them so that they were possessive of their offerings. Although they were all blessed with one and the same prayer, those who had not offered or who had nothing to offer were covered with shame and did not take part. Furthermore, it all happened so quickly that those who came later found nothing left to eat. COMMENTARY ON PAUL’S EPISTLES.

THE INSTITUTION OF HOLY COMMUNION 1 CORINTHIANS 11:23-26

OVERVIEW: The Lord’s Supper is not just a meal but spiritual medicine that purifies recipients who partake of it reverently (AMBROSIASTER). In blessing the bread even before his suffering, Jesus left this last commemoration (AMBROSE, CYRIL OF JERUSALEM, PELAGIUS). Paul delivered to Corinth what he had been taught about the Lord’s Supper (OECUMENIUS). Now instead of the blood of beasts Christ has made a sacrificial offering of his own blood (CHRYSOSTOM, CYRIL OF JERUSALEM). Those who come for this offering must not do anything unworthy of it, and this applies especially to not withholding mercy from the needy neighbor (CHRYSOSTOM).

11:23 | Received from the Lord

PAUL’S TEACHING. OECUMENIUS: By “received” Paul means that he was taught. PAULINE COMMENTARY FROM THE GREEK CHURCH.

NO OTHER CUP. FULGENTIUS: The blessed Paul, recalling the most sacred mystery of that supper, makes known no other cup than the one called the new covenant by the Lord: “For I received from the Lord what I also handed on to you.” LETTER 14, TO FERRANDUS 40.

11:24 | The Broken Bread

THE WORDS OF CONSECRATION OF THE EUCHARIST. AMBROSE: Do you wish to know how it is consecrated with heavenly words? Accept what the words are. The priest speaks. He says: Perform for us this oblation written, reasonable, acceptable, which is a figure of the body and blood of our Lord Jesus Christ. … Before it is consecrated, it is bread; but when Christ’s words have been added, it is the body of Christ. … And before the words of Christ, the chalice is full of wine and water. When the words of Christ have been added, then blood is effected which redeemed the people. THE SACRAMENTS 4.5.21-23.

FULL ASSURANCE OF THE DIVINE MYSTERIES. CYRIL OF JERUSALEM: The teaching of the blessed Paul is of itself sufficient to give you full assurance about the divine mysteries by admission to which you have become one body and blood with Christ. … When the Master himself has explicitly said of the bread, “This is my body,” will anyone still dare to doubt? When he is himself our warranty saying, “This is my blood,” who will ever waver and say it is not his blood? … With perfect confidence, then, we partake as of the body and blood of Christ. ON THE MYSTERIES, FOURTH LECTURE 1.2.

A SACRIFICE OF THANKSGIVING. CHRYSOSTOM: Paul reminds us that the Master gave up everything, including himself, for us, whereas we are reluctant even to share a little food with our fellow believers. But if you come for a sacrifice of thanksgiving, do not do anything unworthy of that sacrifice. Do not dishonor your brothers or neglect them in their hunger, do not get drunk, and do not insult the church. When you come, give thanks for what you have enjoyed, and do not cut yourselves off from your neighbors. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.5.

IN REMEMBRANCE OF ME. PELAGIUS: In blessing the bread even before his suffering, Jesus left behind a last commemoration, or memorial. This is rather like someone who, when about to go on a journey, leaves some token of himself with his loved one, so that whenever she looks at it she will be reminded of his goodness and love toward her. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 11.

11:25 | The Cup of the New Covenant

THE NEW COVENANT. CHRYSOSTOM: Why does Paul mention that the cup is that of the new covenant? Because there was also a cup of the old covenant, which contained the libations and the blood of animals. For after sacrificing, the priests used to catch the blood in a chalice and bowl and then pour it out. But now, instead of the blood of beasts, Christ has introduced his own blood. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.5.

THE OLD COVENANT YIELDS TO THE NEW. AUGUSTINE: Old things are passed away and are made new in Christ, so that altar yields to altar, sword to sword, fire to fire, bread to bread, victim to Victim, blood to Blood. LETTER 36.

THE CUP OF SUFFERING. FULGENTIUS: The word cup means nothing other than the new covenant in the Lord. … The grace of suffering was intended by the Lord when the word cup is used. For what did he wish to be understood when he said to the sons of Zebedee, “Can you drink the cup that I am going to drink?” … and “Shall I not drink the cup that the Father gave me?” A stone’s throw from his disciples he is torn away to die for the sins of humanity. This is his cup of suffering. He shows his feelings of human weakness, saying … “Father, if you are willing, take this cup away from me.” LETTER 14, TO FERRANDUS 41.

11:26 | The Bread and the Cup

AS OFTEN AS WE RECEIVE, WE PROCLAIM. AMBROSE: As often as we receive, we proclaim the death of the Lord. If death, we proclaim the remission of sins. If, as often as blood is shed, it is shed for the remission of sins, I ought always to accept him, that he may always dismiss my sins. I, who always sin, should always have a remedy. THE SACRAMENTS 4.6.29.

PROCLAIMING THE LORD’S DEATH. AMBROSIASTER: Paul shows that the Lord’s Supper is not a meal in the normal sense but spiritual medicine, which purifies the recipient if he partakes of it reverently. It is the memorial of our redemption, so that mindful of our Redeemer we might follow him more closely. COMMENTARY ON PAUL’S EPISTLES.

BECOMING PARTAKERS. CYRIL OF ALEXANDRIA: Proclaiming the death according to the flesh of the only begotten Son of God, that is, of Jesus Christ, and confessing his resurrection from the dead and his ascension into heaven, we celebrate the unbloody sacrifice in the churches, and we thus approach the spiritual blessings and are made holy, becoming partakers of the holy flesh and of the precious blood of Christ, the Savior of us all. LETTER 17.12.

PREPARING FOR COMMUNION 1 CORINTHIANS 11:27-34

OVERVIEW: Holy Communion becomes a punishment to those who partake unworthily. This explains why some have died. It is unlawful to approach or touch the Lord’s table with profane lusts of the body, of money, of anger or of malice (CHRYSOSTOM). We are to revere the one of whose body we have come to partake (AMBROSIASTER). We do well to avoid future judgment by judging ourselves truly (CHRYSOSTOM). Irreverent communicants are no better than unbelievers (AMBROSIASTER). One who profanes the Lord’s Supper is like a priest who pours blood out so as to make the death appear to be a trivial slaughter and not a sacrifice (CHRYSOSTOM). Our chastening before Communion is more like admonition than condemnation, more like healing than vengeance and more like correction than punishment (CHRYSOSTOM, CLEMENT OF ALEXANDRIA). Paul promises to give further instructions when he comes (CHRYSOSTOM, AUGUSTINE). Meanwhile they are to make their offering together (AMBROSIASTER).

11:27 | Eating and Drinking Unworthily

PROFANING THE BODY AND BLOOD OF THE LORD. CHRYSOSTOM: Why so? It is because someone who profanes the supper is like a priest who pours the blood out, making the death appear to be a slaughter and not a sacrifice. It is like those who pierced Jesus on the cross. They did not do it in order to drink his blood but in order to shed it. The person who comes to the supper unworthily does much the same thing and gains nothing by it. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 27.6.

RECEIVING UNWORTHILY. AUGUSTINE: What does it mean to receive unworthily? To receive in mockery, to receive in contempt. SERMON 227.

11:28 | Examining Oneself

A REVERENT MIND. AMBROSIASTER: Paul teaches that one should come to Communion with a reverent mind and with fear, so that the mind will understand that it must revere the one whose body it is coming to consume. COMMENTARY ON PAUL’S EPISTLES.

BE EMPTIED OF PROFANE LUSTS. CHRYSOSTOM: It is unlawful for us to touch the table with profane lusts, which are more harmful than diseases. By profane lusts I mean those of the body, of money, of anger, of malice, and so on. It is fitting for anyone who approaches to empty himself of all these things first and then touch that pure sacrifice. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.1.

SELF-EXAMINATION BEFORE EUCHARIST. CHRYSOSTOM: In your conscience, where no one is present except God who sees all, there judge yourself, examine your sins. When you reflect upon your whole life, bring your sins to the court of the mind. Correct your mistakes, and in this way, with a clean conscience, touch the sacred table and participate in the holy sacrifice. ON FASTING, HOMILY 6.5.22.

11:29 | Eating and Drinking Judgment

DISCERNING THE BODY. CHRYSOSTOM: How can the table which is the cause of so many blessings, and which is teeming with life, become a cause of judgment? It is not from its own nature, says Paul, but because of the attitude of the one who comes to it. For just as the presence of Christ, which conveyed to us those great and unspeakable blessings, condemned those who did not receive them, so also the holy Communion becomes a means of greater punishment to those who partake unworthily. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2.

11:30 | Some Have Died

REINFORCING THE LESSON. CHRYSOSTOM: Here Paul does not take his example from ancient Israel, as he did earlier, but from the Corinthians themselves, so that the lesson would strike home more deeply. People were looking for an explanation for the untimely deaths in their midst, and here Paul gives it. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2.

11:31 | Judging Oneself Truly

AVOID FUTURE JUDGMENT. CHRYSOSTOM: Paul did not say, “if we punished ourselves” but only if we were prepared to recognize our offense, to judge ourselves truly, to condemn our own wrongdoing, then we should be rid of the punishment both in this world and in the next. For the one who condemns himself propitiates God in two ways, first by acknowledging his sins and second by being more careful in the future. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2.

ASSESSING URGENT NEED. APHRAHAT: Judge in yourself what I am going to tell you: suppose you happen to go on a long journey and, parched with thirst in the heat, you chance upon one of the brothers. You say to him, “Refresh me in my exhaustion from thirst,” and he replies, “It is the time for prayer; I will pray and then I will come to your aid”; and while he is praying, before coming to you, you die of thirst. What seems to you the better, that he should go and pray, or alleviate your exhaustion? DEMONSTRATION 4.15.

TEMPORAL AND FUTURE JUDGMENT. AUGUSTINE: Indeed, many sins seem to be ignored and go unpunished. But their punishment is reserved for the future. It is not in vain that the day when the Judge of the living and the dead shall come is rightly called the day of judgment. Just so, on the other hand, some sins are punished here, and if they are forgiven will certainly bring no harm upon us in the future age. Hence, referring to certain temporal punishments which are visited upon sinners in this life, the apostle, speaking to those whose sins are blotted out and not reserved to the end says: “But if we judged ourselves truly we should not be judged. But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world.” ENCHIRIDION 17.66.

11:32 | Chastened by the Lord

CHASTENED FOR OUR EDUCATION. CLEMENT OF ALEXANDRIA: When we are judged by the Lord, it is for our education, so that we may not be condemned along with the world. Earlier the prophet said, “The Lord has given me a stern lesson but not handed me over to death.” STROMATEIS 1.27.171-72.

JUDGED BY THE LORD. AMBROSIASTER: The person who comes to the Lord’s table irreverently is no better than an unbeliever. COMMENTARY ON PAUL’S EPISTLES.

CHASTENED THAT WE MAY NOT BE CONDEMNED. CHRYSOSTOM: Paul calls our punishment a chastening, because it is more like admonition than condemnation, more like healing than vengeance, and more like correction than punishment. He makes the present seem less burdensome by comparing it with a greater evil from which we shall escape, namely, the judgment of the world. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.2.

REQUIRING AN ACCOUNT. CHRYSOSTOM: Instead of passing idly by what are considered slight sins, let us daily require an account of ourselves for words and glances and execute sentence upon ourselves so as to be free from punishment later. This is the reason Paul said, “If we judge ourselves, we would not be judged.” Thus if we judge ourselves for our sins every day here, we shall preclude the severity of the judgment in that other place. But if we should be remiss, “we will be judged and chastised by the Lord.” So let us take the initiative in passing sentence on ourselves with all good will, holding the court of conscience unbeknown to anyone. Let us examine our own thoughts and determine a proper verdict so that through fear of imminent punishment our mind may forbear to be dragged down and instead may check its impulses, and by keeping in view that unsleeping eye may ward off the devil’s advances. HOMILIES ON GENESIS 60.16.

11:33 | Wait for One Another

SERVING ONE ANOTHER. AMBROSIASTER: Paul tells them to wait for one another so that they may make their offering together and serve one another. COMMENTARY ON PAUL’S EPISTLES.

11:34 | Paul to Give Further Directions

WHEN HE VISITS. CHRYSOSTOM: Paul adds that he will deal with everything else when he comes. It is likely that the Corinthians would have objected that not everything could be put right by letter. Therefore, Paul tells them to get on with these things in the meantime and that he will do the rest in due course. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 28.3.

UNIVERSAL PRACTICES. AUGUSTINE: We are given to understand by this that it was too much for him to set forth in a letter the whole manner of proceeding to be observed by the universal church and that what he set in order personally cannot be altered. LETTER 54, TO JANUARIUS.