CHURCH REGULATIONS In this chapter, the apostle deals with certain spiritual church regulations, like the relationship between women and men in the church; holding the aghaby banquets; and the believer’s commitment to examine himself before having communion in the body and blood of the Lord. 1- Man and woman in the church 1 - 16 2- The proper conduct at the Aghaby banquets in the church 17 - 22 3- Communion in the Eucharist 23 – 34 1- MAN AND WOMAN IN THE CHURCH: “Imitate me, just as I also imitate Christ” (1) This phrase represents the end and the ultimate conclusion of the previous chapter, as well as the beginning of the present one. It is the end of the previous chapter when the apostle presents himself a role model of delivering oneself for the sake of others, and the care for giving no offense to anyone, Jews, Gentiles, or Christians. And it is the beginning of this chapter, in which he exhorts them, through imitating him, to hold fast to the traditions he delivered to them, and to wisely understand the ordinances concerning the worship in the church. That is the law of the perfect Christianity; the precise relationship that makes the road clear; a point above anything else: seeking the things for the public interest as proclaimed by the apostle, saying: “as I also imitate Christ” (1). Nothing makes man imitate Christ like caring for his brethren1. (St. John Chrysostom) Concerning those they consider as good shepherds, they should not only listen to their good teachings, but should also imitate their good behavior. Among those good shepherds was the apostle Paul who says: “Imitate me, just as I also imitate Christ” (1). He was a light turned on by the eternal Light, the Lord Jesus Christ Himself; and put on a lampstand, having glorified in His cross, by saying: “God forbid that I should glory except in the cross of the Lord Jesus Christ” (Galatians 6: 14) 2. (St. Augustine) To realize the perfect life, we are committed to imitate Christ, not only in His meekness, humility, and longsuffering; but also in His actual death. Hence Paul, imitating Christ, says: “Being conformed to His death, If, by any means, I may attain to the resurrection from the dead” (see Philippians 3: 10-11). We become in the likeness of His death; by being buried together with Him through baptism (Romans 6: 4-5) 3. If the goal of Christianity is actually imitating Christ according to the measure of His incarnation; according to the work of every individual; It would be the commitment of 1 In 1 Cor., Hom. 25: 3. 2 Ep. 208: 5. 3 On the Holy Spirit, 15. 315 those who trust in the leadership of others, to support those who are weaker than them, by helping them to imitate Christ1. (St. Basil the Great) It is only natural to imitate those whom God has set as our teachers; the way they imitate God. As God the Father has sent Christ as a Teacher and the Source of life; Christ also sent the apostles to us as teachers, to imitate them, being unable to imitate Him directly2. (Ambrosiaster) “Now I praise you, brethren, that you remember me in all things, and keep the traditions as I delivered them to you” (2) To deal with certain issues concerning church regulations, the apostle started, not by accusing them of causing such confusion in the church, but introduced the positive aspect, by praising them for being convinced that he is an apostle of authority, whose guidance they seek in everything concerning church regulations. That is what the apostle means by saying: “You remember me in all things” (2). It is obvious from this phrase that the apostle has delivered to them many traditions, orally or practically, to which they are committed; And here he is commending them for caring to keep them; exhorting them to imitate him in Jesus Christ. Believing in the importance of encouragement, he uses every chance he gets to praise those whom he ministers. In the fifth chapter (5: 1), they wrote to him about the leader who intended to have his father’s wife; And in this chapter it seems that they wrote seeking his counsel concerning the role of women in the public church meetings, and particularly in worshipping. In case a woman enjoys a kind of proclamation or inspiration, will she take up a leading role in worshipping; take off her veil, and teach the congregation?! The word translated in Arabic as “teaching”, is “paradossels” in Greek, meaning “traditions”. The apostle delivered to them many traditions concerning the church worship, either orally, or practically, and not necessarily in writing;; like practicing the Eucharist or communion, and other ordinances concerning the worship. Such was the kind of personality of the apostle Paul; even in little things, he always care for praising those he ministers, not for, far from it! As how would it be as such for someone who seeks neither money, nor glory, nor any material benefit3?! (St. John Chrysostom) “But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God” (3) The apostle did not provide them with a direct answer, but he rather seeks from them to look into the situation, and to recognize some facts, that would help them to reach decisions; with the intention to confirm that the church system is not set upon solid and dry laws that should be obeyed without discussion, but they should recognize the spiritual and theological concepts behind every law or system, saying: “I want you to know”. Here he presents three different kinds of heads: 1 The Long Rules, 43. 2 CSEL 81; 119. 3 In Cor., Hom. 26: 2. 316 (1) The head of every man is Christ: The Word condescended, became man, and occupied the rear raw of humanity; consented to become a slave sold for thirty pieces of silver; and to be betrayed by His disciple; so that, by humility and giving love, he would become a Head, a Bishop, and a Leader of man. He could have issued His commands from heaven to be committed to follow; But our Christ presents a new concept of leadership; that of commitment and self-deliverance for the sake of His beloved subjects, By saying “the head of every man”, he means (of every believer), namely, He presented His life for all mankind, to embrace every man in the whole world. He who keeps Christ in him, Keeps his Head for his own protection1. (St. Augustine) As long as Christ is the Head of every man, and logically (of every believer – as it would not be possible for Christ to be the head of a non-believer); that is why he who forsakes faith, the giver of salvation, would become headless like ‘Goliath’ (1 Samuel 23), who lost his head by his own sword. Our job is not to sever the head, but to demonstrate to them that it is severed2. (St. Gregory, Bishop of Nyssa) I wonder what kind of a crown did Christ submit His head for the sake of the salvation of humanity? What kind of crown is for Him, He, who is the head of man, the glory of woman, and the Groom of the church? … It is a crown of thorns and thistles3. (The scholar Tertullian) The Head suffered at the location of “Golgotha” (the skull)! What a great prophetic name! A name that reminds you to think of the crucified, not a mere man, He is the Head with power4! (St. Cyril of Jerusalem) (2) The head of woman is man: Some men often use this part of the phrase to commit woman to submission. But the apostle started by presenting Christ as the Head of man as an example. So that, if man intends to practice his leadership, he should imitate His Christ, by bringing his love down to his wife’s heart, by honoring her, and by delivering himself for her sake. That would make her, on her part, covet to seek his protection, when she sees him worthy and capable of practicing his role. Man’s leadership, is actually a right sought by his wife, wishing to see in him the giving and humble leader; and not a right sought by the husband for the sake of authority and submission without wisdom or love! This is a warning, that none of them should depend on the other. She, who was created as a helper, is in need of the protection of her stronger partner; giving significance to the expression “The head of woman is man”. And he who needs the help of his woman has fallen because of her. So no one should submit his life in the hand of another, unless he is sure of his virtue; And no one should claim to take the role of 1 Sermons on New Testament Lessons, 14: 3. 2 Answer to Eunomius' Second Book. 3 The Chaplet, 14. 4 Catechsis 13: 23. 317 protecting the one whom he thinks is weaker than him, but he is committed to share his grace with him, in particular the one in a position of a greater power,, and is supposed to take the role of a protector1. (St. Ambrose) (3) The Head of Christ is God the Father: God, the Word, took the role of the Intercessor on behalf of humanity before God, the Father. Through His own free will He became Man and, in perfect obedience, He submitted to His Father’s will, though He is One with Him in essence, to consummate every ordinance of salvation. And as said by the apostle: “Though He was a Son, yet He learned obedience by the things which He suffered” (Hebrew 5: 8). In His role for salvation, He took the role of the Son submitted to the will of His Father, to take away from us the nature of disobedience, and to let us share with Him the feature of obedience. “The Head of Christ is God the Father”, having begotten Him; The head of man is Christ, having created him; And the head of woman is man, having been created from his side (Genesis 2: 21-22). It is therefore one expression with several meanings according to the diversity of persons and the relationships between them2. (Ambrosiaster) The term “head” is used with diverse meanings, or else the result would be erroneous. There is a huge difference in the level and nature of relationship between Christ and God the Father, on the one hand, who are equal in essence; and that between man and woman on the other hand3. He says “The head of Christ is God the Father”. And I say as well, As we are all one body, And so are Christ and God the Father, they are One; By this, God the Father is our Head4. (St. John Chrysostom) “Every man praying or prophesying, having his head covered, dishonors his head” (4) By the term “prophesying” here, he means (teaching) publicly in the public meetings, to proclaim the will of God; namely talkin to people for the sake of edification, giving them guidance and spiritual comfort (1 Corinthians 3: 14). Therefore by saying “praying or prophesying” he means carrying out a role of leadership among the congregation in the church. It is not befitting for man to give a sermon, with his head covered by any means; As uncovering the head is a sign of submission, since he talks in the presence of God the Father, Christ, and the Holy Spirit. Representing the Person of the Lord Christ who obeyed and honored the Father, the spiritual leader uncovers his head, once he starts his worship ministry. Up to this day, some European men, when greeting somebody, take off their hat as a sign of respect. 1 Paradise 4: 25. 2 CSEL 81: 120-121. 3 In 1 Cor., Hom. 26: 3. 4 In Ephes., Hom. 20. 318 “Dishonors his head”, namely, dishonors his Christ. All over the world, man uncovers his head in the presence of someone of greater rank than him (as it happens in the military, or before a king, or a ruler). In this respect, someone may wonder why then would the Bishop, the Priest, or the deacon put a crown on his head during the ministry of the divine liturgy? According to the Coptic rite, the priest covers his head while raising the incense; But, during the divine liturgy, he uncovers his head1, as though to celebrate the wedding of the heavenly King of kings to His church, the heavenly Queen. The ministers of the altar, feeling that, by standing in his presence they are crowned as spiritual king, they cherish the spiritual honor they get through the sacrifice of the cross. As to wearing the black turban on his head during his other services to the congregation, It is a reminder of the decree that was issued by a certain Sultan to commit the Christian subjects to wear a black turban, and the Jews to wear a blue one, as a kind of ridicule and humiliation; Hence it is still worn by the priest as a sign of his acceptance of the shame with pleasure for the sake of Christ. The Corinthian women used to pray or to prophesy with uncovered heads; while men who for so long have been preoccupied with philosophy, used to cover their head with long hair, as was the custom of the Greeks, when they pray. Having already counseled them concerning those issues. And some obeyed, while others did not, here he praises those who obeyed, before attempting to correct the position of the others2. (St. John Chrysostom) “But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved” (5) Saying “every woman” implies of all ages, all ranks, and in all situation3. (The scholar Tertullian) Several prophetesses were mentioned in the Holy Scripture, like ‘Miriam’ (Exodus 15: 20), ‘Deborah’ (Judges 4: 4), ‘Huldah’ (2 Kings 22: 14), ‘Noadiah’ (Nehemiah 6: 14), and ‘Anna’ (Luke 2: 36). In the early church, in the time of the apostles, there were as well, prophetesses to whom God has revealed His will, and they used to pray for the others; like the virgin daughters of Philip the evangelist (Acts 21: 9), as well as others before and after them, about whom the prophet prophesied in the old, saying : “Your sons and your daughters shall prophesy” (Joel 2: 28; Acts 2: 17) 4. (St. John Chrysostom) Having had its special circumstances, it so seems that some women in the church of Corinth were so filled with haughtiness, that they used to force themselves on the front rows of the church, and to lead meetings, and to give sermons with their heads uncovered. And, imitating the pagan priestesses, they used to take off their veils, uncover their heads, and display their hair in a disorderly way, as a sign of having inspiration. Yet those priestesses they imitate were also known for their ethical corruption and sexual looseness. 1 في الخولاجیات القدیمة یُشار إلى دخول الكاھن لبدء رفع البخور عشیة وباكر وقد كشف رأسھ. 2 In 1 Cor., Hom. 26: 2. 3 Prayer 22: 4. 4 In 1 Cor., Hom. 26: 4. 319 It was the custom of some women at that time to keep their heads uncovered in an attempt to draw the attention of men; and as a sign of non-submission and disrespect for authority, in particular of the husband, the father, or men in general in the public meetings; The apostle, intending for the Christian women to be respectful, reserved, and humble, particularly during the collective worship, forbade them to uncover their heads while praying or prophesying. That trend to uncover their head was counted by the apostle as a dishonor to a woman, for that is one and the same as if her head were shaved; The hair being a sign of beauty for women, shaving it was an attempt to look as equal to man, and to reveal that she does not cherish her race as a woman. The honor of each race is in cherishing his or her race, Neither of them should feel haughty or envious of the other race as being superior.Here it is noticed that women and virgins of the early church, used to have a role of leadership, leading prayers and giving sermons (prophesying), yet with their heads covered. And as it was the custom among the Greeks and the Jews, that women would not appear publicly with uncovered head; It was the custom, on the other hand, among prostitutes to appear with uncovered heads. Whores and unruly women were punished by having their heads shaved, as a sign that they dishonored their men (if they are married), who are their heads; namely that they are unworthy of having husbands as their honored heads. And ‘Tacitus’1 tells us that, despite the huge census, it was very rare to find whores among the Germans; And in case one is found, she would be punished by having her head shaved, displayed before her folks, and would be expelled from her home by her husband. According to the Mosaic law, in case a wife was accused of sexual immorality, she was to be brought before the priest, and to have her head shaven (Numbers 5: 18). And according to Achilles Tacitus Clitophon; … Leucippe; before putting her on sale in the slave market, her head was shaven, and her head adornments were removed. Among the Greeks, women used to have their heads shaven as a sign of intense grief. And among the Hindus, a woman cuts her hair off when her husband dies, as a sign that she is widowed. A married woman, on the other hand, counts her hair as her beauty. The way a woman wearing unbecoming attire, would be counted as dishonoring her husband, and her conduct would be a subject of doubt; Appearing in public with her head uncovered is counted the same way2. As It is a great honor for a woman to keep her rank; it is disgraceful for her to rebel3. I am sorry to say that some women in the congregation uncover the heads of their maidservants and pull them by their hair! Why should your face get red when hearing that; I am only addressing those who do such a disgraceful behavior. Do you uncover her head, contrary to the words of the apostle Paul? Are you not aware that by so doing your dishonor yourself4? (St. John Chrysostom) 1 Germ. 19. 2 Adam Smith: Comm. On 1 Cor., 11. 3 In 1 Cor., Hom. 26: 4. 4 In Ephes., hom. 15. 320 “For if the woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered” (6) The apostle gives the woman the choice to cover her hair or to have it shaved. And if, according to nature or custom, it is disgraceful to shave the head, uncovering the head would be on the same level. Yet, it is a different case, as far as a nun is concerned. Rejecting her natural beauty, and not caring for how the other people would look at her, she has her hair shorn so as not to be preoccupied with it, and dedicate herself completely to worship or ministry. By uncovering her head to imitate men a woman would not have the honor of men, as much as losing her own honor1. (St. John Chrysostom) “For a man indeed ought not to cover his head, since he is the image and glory of God, but woman is the glory of man” (7) During collective worship, man ought not to cover his head, a sign of cherishing the authority given to him by God who created him in His Image, to have dominion on the creation on earth, and not to be in bondage or humiliation. The woman, being bone of man’s bone and flesh of man’s flesh, she is his glory and splendor, since she is created as well in the image of God and according to His likeness (Genesis 1: 26-27). Yet, having come after man in the order of creation, she is committed to practice submission as a sign of not being independent of her man. As both of them are one body. The submission of woman is not humiliation, being the glory of her husband, and without her he is as though has lost his glory. Man therefore cherishes dominion, not for the sake of haughtiness, but for commitment to responsibility and to the practical giving love for his family. The woman in her turn is committed to submission, not with a feeling of humiliation, but with the spirit of unity and cooperation, for her man to be proud of her as his glory and splendor. The apostle underscores the role of man as a steward of God, to appear in the collective worship with an uncovered head, as a testimony to the glory of God. And as the man cares to testify to God by being of authority; So is the woman, being the glory of man, practices authority among her household and children, bringing pleasure to the heart of her man. A woman is either the glory of her man or his disgrace. If she cares for raising her children in the fear and the love of God, she will glorify her man before God and men. And if she become slothful in raising them, she would fail him before heaven and on earth. As an officer cannot appear before the king without his military uniform and the signs of his rank, the same way, man who dares to approach the throne of God is committed to carry the sign of his rank, represented by having his head uncovered; otherwise he would dishonor himself and do wrong to Him who honored him2. (St. John Chrysostom) “For man is not from woman, but woman from man” (8) Woman is created from the side of man (Genesis 2: 18, 22-23); yet not the product of his hands, but created by God. And as man is the veil between God and the woman, 1 In 1 Cor., Hom. 25: 4. 2 In 1 Cor., Hom. 26: 4. 321 woman is therefore committed to that veil (or cover); Man, on the other hand, being created directly by God, he should not have a veil or a cover on his head. “Nor was man created for the woman, but woman for the man” (9) Man is not created for the woman, but woman is created to be his helper or partner (Genesis 2: 18, 21-22). She is his bride, the way the church is the bride of Christ. She is not created to be his maidservant, but to be his helper; Not to satisfy his lust and pleasures, but to be his partner and support in life; Not to become of a nature lower than his, but of the same nature, a friend to share with him his pleasures and grief. Being a helper to support him in the truth, would not lessen her honor; Being in need of her, both would walk together on the same path. “For this reason a woman ought to have a symbol of authority on her head, because of the angels” (10) The apostle’s argument concerning the submission of woman is not meant to lessen her honor, but to exhort her to behave with a spirit of submission, shyness, and acceptance of the commitments of nature and customs to have her head covered, something that give her honor and glory. He connects between the two terms: cover (veil) and submission; being almost similar in Hebrew: ‘radad’ and ‘radid’. “a symbol of authority on her head”: Many scholars believe that the word “authority” here, means ;veil’. Some believe it to be a head cover adorned with pearls, like the one which was worn by the queens of Persia, as a sign of splendor and a symbol of submission to the king. Called ‘tiara’ or ‘kerchief bandalette’, It was also worn by married women, who had authority on the unmarried girls who used to wear little hats instead. In several countries women used to wear a head cover that reached down to their eyes. Wearing a head cover, a woman carries a symbol of authority, of power, or of glory, as a believer submitted to her man in the Lord. Now, who are the angels for whose sake women should have their head covered? He probably means the congregation of worshippers; For according to St. John Chrysostom: [You are standing together with the angels, praising and singing]. While others believe angels to be the evil angels or the demons who infiltrate into the church meetings to provoke people to rebel, and to enjoy looking at the women with uncovered heads. Others believe them to refer to the ministers and workers of the church. While still others believe that they are angels in the literal sense, who are present in the church to share with us the worship of God, and find pleasure in us as the children of God (Ecclesiastes 5: 6; 1 Timothy 5: 21); Who, exulting and rejoicing to see the spirit of piety, submission, and shyness, appearing on the worshipping women, present this spirit as practical prayers before the divine throne. Some believe that the Nazirite would never let a razor touch his hair (Numbers 6: 5-7), as a sign of his submission to God, and dedicating his life to Him. The same way, a woman who has her head covered, proclaims the dedication of her life to her household, and her submission to her man to the account of her family1. The veil refers to power; and the angels to the bishops2. (Ambrosiaster) 1 Adam Clarke: Comm. On 1 Cor., 11. 2 CSEL 81: 122. 322 It is as though he says to woman: If you do not care for your man, do it to honor the angels. Being a sign of submission and a symbol of authority, he exhorts her to look downward, and in shyness to keep the befitting virtue; since the virtue and honor of him who submit are in his obedience1. (St. John Chrysostom) “Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord” (11) If it is for the sake of the proper ordinance of affairs of the family, that the woman submits to her man in the Lord, and carries the authority in her household to proclaim the honor of her man; yet the apostle confirms their equality in the Lord, and the mutual respect between both of them. Being in need of one aother, neither of them should belittle the other or look at him as inferior to himself. In Jesus Christ, each of hem should respect the other and cooperate with him, to realize the one goal. Both hide “in the Lord”, becoming members of one body, working together through the Head – Jesus Christ – for the sake of the edification of all. “For as the woman was from the man, even so the man also is through the woman; but all things are from God” (12) As the woman was created from the man, Man is born from the woman; Both of them are the creation of God (Romans 11: 18). Each of them depends on the other, and both depend upon their Creator. By such an outlook, man and woman should reconsider their view about authority and submission; As authority is a commitment, work, and love; And submission is cooperation, and keeping the spirit of unity. The first woman was created from the side of Adam; And men, the children of Adam are created in the womb of woman; But all are the creation of God; and the whole humanity awe their existence to the Creator. Talking about the glory of man, the apostle Paul sets the following balance: Man should not boast beyond what is befitting; nor apply pressure on the woman; since, in the Lord, woman is not independent of man, nor man is independent of woman. Each of them is the cause of the other; or rather, none of them is of the other, but God is the cause of all2. As any exaltation of the man, completely refers to God; we are committed to obey Him and stop complaining3. (St. John Chrysostom) Paul adds that all things are from God; lest the woman would be offended because of her dependence on man, or man would boast because of his position of responsibility4. (Ambrosiaster) Concerning the two genders: males and females, While ‘Mani’ (the son of perdition) says that they are not from God but from the devil; Paul (the chosen vessel) says: “As woman was from man, even so man also is through the woman; but all things are from 1 In 1 Cor., Hom. 26: 5. 2 In 1 Cor., Hom. 26: 5. 3 In 1 Cor., Hom. 27: 5. 4 CSEL 81: 123. 323 God” 12). The devil through the mouths of the followers of ‘Mani’ say that the body is an evil material created, not by God but by the devil1. (St. Augustine) “Judge among yourselves, Is it proper for a woman to pray to God with her head uncovered?” (13) He asks them with a spirit of delicateness and wisdom, to go back to nature itself to meditate and judge, what would be befitting of her. As by nature, the Greek women used to appear in public with their head covered, the apostle wonders if it would not be honorable for them to refrain from imitating the evil priestesses of the idols, in the collective worship meetings, or while giving speeches or sermons to the congregation. But this text should not be understood as though women have taken the role of leadership in prayers or preaching; except in case where there are women of special gifts like Anna the prophetess and Priscilla (Acts 2: 18); but the general rule was for the women to keep silent in the church (1 Corinthians 14: 34-35; 1 Timothy 2: 11-12). That is the church tradition; which when disregarded by the Corinthians, Paul resorted to nature2. (Ambrosiaster) “Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?” (14) Men of Achaia to which Corinth is affiliated were so known for their long hair, that they were called by Homer “the Greeks with long hair” or “the Achaeans”. As to the Jews, only the Nazirites among them used to leave their hair without shearing or shaving with a razor, as a sign of complete dedication to God (Numbers 6: 5; Judges 13: 5; 16: 17; 2 Samuel 14: 26; Acts 18: 18), of humility, and of being not preoccupied with outer appearance. It is not befitting of man to imitate women3. (St. Ambrose) “But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering” (15) A woman should harmonize with nature that gave her the long hair, by covering this hair to keep her beauty. Women in the East, according to ‘Harmer’ used to let their hair long as a sign of their glory. According to ‘M. W. Montague’, their hair used to trail beautifully behind them, adorned with plenty of jewels, And according to ‘Chardin’, some women had their hair so long to reach down to their heels. When Ptolemy Eurgetes, king of Egypt left to war against Seleucus Callinicus, his wife the queen vowed to present the most precious sacrifice, to cut off her long hair and to present it as an offering to the gods, if the king comes back safe. On the contrary, men in the East, used to cut it short, lest they would be accused of being feminine, which is counted as great shame. 1 Continence. 10: 24. 2 CSEL 81: 124. 3 Letters to Laymen, 78. 324 “But if anyone seems to be contentious, we have no such custom, nor the churches of God” (16) The apostle Paul believes that many, in dealing with some issues like the head cover for man and woman, are fond of debate and contention; Yet, because what should preoccupy the heart of a true believer is his attachment to the Lord, and his care to have fellowship with Him, his time is too precious to get into such foolish debates that cause divisions and dissensions; But, in love he acts with what brings peace to souls, and edification to the church of God. By saying: “We have no such custom, nor the churches of God”, he refers to the absence of such practices of women appearing in the church assemblies with their heads uncovered. Resistance to this teaching is an unreasonable rebellion. If the Corinthians persist on being contentious, they would be standing against what is followed by the entire catholic church1. (St. John Chrysostom) 2- THE PROPER CONDUCT AT THE AGHABY BANQUETS IN THE CHURCH: “Now in giving these instructions, I do not praise you, since you come together not for the better but for the worse” (17) Here, the apostle proclaims that they get together to worship, yet not for the sake of progressing and edifying themselves, but for getting down to worse. He would have wished to praise them, but he could not, for their assemblies were not for true worship that bears harmony, unity, love, and piety; but, on the contrary, they produce evil: On one aspect, there were divisions and contentions among them; and on another aspect, a corruption of the table of the Lord. “For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it” (18) That, for him, was the most important issue, which he heard from those of Chloe household (1: 11), and would warrant a harsh rebuke. He wished not to believe what he heard, but all the evidences were pointing to that it was all true, even so with some exaggerations, yet they could not deny that there were divisions in the church. Because the Corinthians, instead of getting closer to God, they have fallen into the customs of this world, Paul realized that they were in need to be rebuked to get back to what they used to be2. To the Galatians, he did not speak with such gentleness, when there were certain divisions concerning issues of teaching, but he bluntly declared it, and sharply rebuked them, saying: “If an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed” (Galatians 1: 8); and, “You have become estranged from Christ; You who attempt to be justified by law, you have fallen from grace” (Galatians 5: 4). He called those who corrupt the teachings as ‘dogs’, saying: “Beware of dogs” (Philippians 3: 2); and even called them the “ministers of Satan” (2 1 In 1 Cor., Hom. 26: 5. 2 In 1 Cor., Hom. 27: 2. 325 Corinthians 11: 14-15); and in another location, he said: “having their own conscience seared with a hot iron” (1 Timothy 4: 2); But here, away from the sensitive issues of teaching, he says nothing of the sort, but criticizes mildly and gently; and to make his criticism even milder he says: “in par It believe it”, by which he exhorts them to correct their stance1. (St. John Chrysostom) “For there must also be factions among you, that those who are approved may be recognized among you” (19) Some believe that the word ‘faction’ here does not mean heretic dogmatic diversions, but divisions and contentions. Although there must be factions (See also Matthew 18: 7; and see 2 Peter 2: 2); for the devil will never calm down; Yet, at the same time, they will help to recognize and justify those who love unity, and harmony, and who work for the sake of the peace and edification of the church. The expression “there must be” here, does not mean that factions are necessary in Christian churches, but to show that they actually happen as long as we are in this world, where the devil is ever active, to whom those who follow him bow, and through whom he attempts to destroy the unity of the church. These factions happen for several reasons, of which are: the love by some teachers to have authority and to enjoy publicity; The preoccupation of the congregation with the teachers more than with the Lord Christ their Savior (1 Corinthians 1: 12); The unreasonable and exaggerated interpretation of a certain, or a group of verses in the Holy Book, without holding fast to the spirit of the Book; And the un-enlightened zeal of the congregation, together with pride and haughtiness. “That those who are approved may be recognized among you”; Those who are approved are those who are counted as true friends of God, who abide to His commandments, and consummate His divine will. Whatever publicity those who cause contentions and factions get, they will never be approved or justified, and will never be counted as friends of the Truth; not being submitted to the ordinance, full of wisdom, coming forth from the true love. By that, believers will be justified, and the unfaithful will be punished2. (Cyprian, the martyr) Speaking about factions, the apostle does not have in mind any heretic diversions; the same way Christ Himself said: “Offenses must come” (Matthew 18: 7); by which He does not cancel the free will of man, nor issue a committing command; but predicts the inevitable result of evil in the mind of man. Offenses did not come because Christ predicted them; but He predicted them because they necessarily happened3. (St. John Chrysostom) Paul here, does not speak about errors in teachings, but about ethical failure. (Severian, Bishop of Gebalah) 1 In 1 Cor., Hom. 27: 3. 2 Unity of the Church, 10. 3 In 1 Cor., Hom. 27: 3. 326 “Therefore when you come together in one place, it is not to eat the Lord’s supper” (20) It is as though he says to them: [Indeed you get together in the church to partake of the Lord’s supper; but this would not be realized. … Apparently, you do; but, because of greed (21), selfishness, and the spirit of separation, you in fact, are not partaking of the Lord’s supper; which is the supper of love and of unity, and not of division and separation]. Let me add that there has been a custom in some churches, to offer the holy sacrifice after partaking of a collective aghaby banquet; depending on a misinterpretation of the words “He also took the cup after supper”… etc. But actually, the Lord calls partaking of His body as “supper”; which was followed by partaking of the cup; And the apostle says: “When you come together in one place, it is not to eat the Lord’s supper” (20); calling the communion in the Eucharist “the Lord’s supper” 1. (St. Augustine) “For in eating, each one takes his own supper ahead of others, and one is hungry and another is drunk” (21) By saying: “take ahead of others”, he probably refers here, not to the holy communion, but to the aghaby banquets that used to follow it. After having fellowship in communion, yet they used to corrupt their worship by their behavior in those banquets, in which the rich cared for themselves, ate with gluttony of what he brought over with him, and got drunk, leaving the poor hungry, instead of eating together with the spirit of fellowship and love. As the majority of the congregation were originally of the pagan Gentiles who recently received faith; having been still ignorant of the true nature of the Christian faith on all its aspects, and assuming that the aghaby banquets are like those held in the idol temples where they used to go, hence they behaved without love, humility, and Christian wisdom. Here, we have to understand that those who receive faith are not yet perfect, but are always in need of continuous guidance to experience the new life in Jesus Christ, and to walk along the path of perfection. By saying “the Lord’s supper”, he describes it as a collective feast; as though he says: [If it is the supper of your Lord, as it certainly is, you are committed not to count it as a private supper; but, being referred to Your Lord and Master, let it be offered before all as a collective one2]. He did not say “one is hungry and another is satisfied”, but said “and another is drunk”. Each of these expressions warrants rebuke. For, getting drunk is wrong, even without despising the poor, which is, in itself, an accusation even without getting drunk, You can imagine the seriousness of disobedience if the two of them are done together3! By turning the Lord’s supper into a regular meal, and depriving it from its great power, the Corinthians dishonor themselves. It was befitting to consider the Lord’s 1 Ep. 54: 7. 2 In 1 Cor., Hom. 27: 4. 3 In 1 Cor., Hom. 27: 4. 327 supper collective for everyone, being that of the Lord, what is His would not belong to one minister or another1. (St. John Chrysostom) Eating without control, the rich dishonors himself, and errs on two aspects: first by increasing the burden of the poor who have nothing to offer; and second, by showing off his shameful extravagance before those who have2. (St. Clement of Alexandria) “What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you” (22) The apostle would rather not have those banquets held in the churches, than to be held in such an erroneous way. He would rather see them return to their own houses to eat, than to practice such selfishness and pride in the church; He rebukes them for dishonoring the church of God, and for shaming the poor who have nothing to offer; something so disgraceful to happen in the house of God in particular, where love and equality of all should prevail! Notice how, to give his words more power and deeper effect, he turns the charge of disregarding the poor to dishonoring the church, And, after referring to such great evils: dishonoring the Lord’s supper, dishonoring the church, and disregarding the poor; how he softens the tune of his rebuke to say all of a sudden: “Shall I praise you in this? I do not praise you!” 3. As though he says: [Your Lord counts everyone worthy to partake of His table, although it is so awesome and honored; While you count the poor unworthy to partake of your modest and humble one. While they are not asking you of any spiritual benefit, you are robbing them of the temporal ones, which are actually not your own4!]. To rebuke them he says: While your Lord delivered Himself for your sake, You refrain from sharing your little food with your brother, for your own sake5. (St. John Chrysostom) 3- COMMUNION IN THE EUCHARIST: “For I received from the Lord that which I also delivered to you: that the lord Jesus on the same night in which He was betrayed took bread…” (23) Intending to warn them against being (guilty) of the body of the Lord and His blood, he did not use harsh words in his rebuke, but, very calmly he reminded them of the episode of the institution of that sacrament of the ‘Eucharist’, to show them how it was done by the hands of the Lord Christ, delivering Himself for the sake of all humanity; in order to let them share that deliverance with Him, so as not to be counted as guilty of the body and blood of Christ. Although Saul of Tarsus was not with the disciples when the Lord instituted the sacrament of the Eucharist, yet he says: “For I received from the Lord”; probably in one 1 In 1 Cor., Hom. 27: 4. 2 Paedagogus 2: 13. 3 In 1 Cor., Hom. 27: 4. 4 In 1 Cor., Hom. 27 5.: 5 In 1 Cor., Hom. 27:5. 328 of the several proclamations of the Lord to him (2 Corinthians 7: 12); He received the sacrament, not from the disciples, but directly from the Lord Himself. While some others believe that by receiving that sacrament through the church, the apostle Paul counted it as though from the lord Himself; which he then instituted in Corinth, being its founder, and its first preacher. On the same night in which he was betrayed by His disciple, and delivered to be slaughtered (Matthew 26: 23-25, 48-50); the Lord presented the greatest of His gifts to His own – His body and blood given for the sake of the life of the whole world. How awesome were the moments of delivering that sacrament; namely, the moments of delivering the Lord to death on the hands of one of His own disciples, to whom He entrusted with the treasury, and whom He sent to preach in His name. How could he say “I received from the Lord”, when he was not there, and was even one of His persecutors?! He so said so, for you to know that that first table was not different from those that followed; namely, up to this very day, which the Lord Himself still delivers as He did then1. (St. John Chrysostom) “And when He had given thanks, He broke it and said: ‘Take, eat, this is My body which is broken for you; do this in remembrance of Me” (24) The way the Lord Christ took the bread, gave thanks, and broke; the apostle received and so delivered to the church in Corinth. It is imperative to set the sacrament in the same way it was received from the Lord; for the hidden Minister of the Sacrament is the Savior Himself, who alone, can say: “This is My body; This is by blood”. “My body which is broken”. Although this was realized on the cross, yet it is a perpetual work; We enjoy the work of the cross which will never get old with time, but is present new in His church, to be perpetually enjoyed. The Lord Christ, on His part, gave His body equally to all, saying: “Take, eat”. While you do not do that with your regular bread2. What do you say? Do not you get terrified when you remember Christ, and despise the poor3?! Let us all listen to these words; as many of us approach this holy table, together with the poor; Yet, once we go out, we seem as though we have never seen them; but we instead, get drunk and despise the poor, the same things by which the Corinthians were accused4. (St. John Chrysostom) Do you wish to know how the sanctification happens by the heavenly words? Listen to them uttered by the priest: “Consummate for us this sacrifice, written, reasonable, and well received; which is in the likeness of the body and the blood of our Lord Jesus Christ” … Before the sanctification, it was regular bread; but after adding these words, 1 In 1 Cor., Hom. 27:5. 2 In 1 Cor., Hom. 27: 5. 3 In 1 Cor., Hom. 27: 5. 4 In 1 Cor., Hom. 27: 7. 329 it becomes the body of Christ. Before the sanctification, it was regular wine, but after adding these words, it become His active precious blood that save us all1. (St. Ambrose) After the Lord Himself said clearly about the bread “This is My body”; and about the wine: “This is my blood”, will anyone dare to doubt?! … With complete confidence we partake of the body and blood of Christ2. (St. Cyril of Jerusalem) Paul reminds us of how the Lord has delivered everything, including Himself, for our sake; while we refrain from contributing a little food to our fellow believers. .. When you approach the sacrifice of thanksgiving, do not do what does not befit it: do not dishonor your brethren or disregard them in their hunger, do not get drunk, and do not do wrong to the church. When you approach it, give thanks for the sake of what you enjoy, and do not cut yourself off your brethren3. (St. John Chrysostom) “In the same manner, He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do as often as you drink it in remembrance of Me” (25) After supper, having partaken of His holy body (or after having the old Passover, which was a symbol of the new Passover). He presented to them His blood for the new covenant; sealing the covenant with humanity, not with the blood of animals, but with His own blood. Why does Paul refer to the cup as being of the new covenant? Because there has been as well, a cup of the old covenant. After offering sacrifices of animals, the priests used to put their blood in a cup and sprinkle it (Leviticus 4: 5-7, 16-18), 25, 30, 34). But now, instead of the blood of animals, Christ delivered His own blood4. (St. John Chrysostom) The old things have passed away, and became new in Christ: an altar replaced an altar; sword replaced sword; fire replaced fire; bread replaced bread; sacrifice replaced sacrifice; and blood replaced blood5. (St. Augustine) “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (26) By saying: “you proclaim the Lord’s death till He comes” he reveals the “eschatological dogma” in the life of the church. The main task of the church is her fellowship of the death of the Lord Christ, and her perpetual anticipation of His ultimate coming, to share with Him His glory, and to behold Him face to face. We enjoy Him here through communion in His body and blood; Whereas when He comes, He will bring us forth into the bosom of His Father; and by being partners of Christ in His glory, we realize His gladness, and that of the Father and of the Holy Spirit. 1 Sacraments 4: 5: 21-23. 2 On the Mysteries, Lecture 1: 2. 3 In 1 Cor., Hom. 27: 5. 4 In 1 Cor., Hom. 27: 5. 5 Letter, 36. 330 Every time we receive Him, we proclaim the Lord’s death, by which the forgiveness of sins is proclaimed. If the shedding of the blood is for the sake of the forgiveness of sins, It is befitting of me to receive it to perpetually forgive my sins. Being a perpetual sinner, I need a perpetual treatment1. (St. Ambrose) The apostle Paul reveals that the Lord’s supper is not a meal in the general sense, but a spiritual treatment that purifies the one who receive it with reverence. It is a remembrance of our salvation; Whenever we remember our Savior, we are committed to follow Him, attached to Him2. (Amrosiaster) By proclaiming the death, according to the flesh, of God’s only-begotten Son; namely the Lord Jesus Christ; confessing His resurrection from the dead, and His ascension to heaven, We celebrate the non-blood sacrifice in the churches, approach the spiritual blessings, and become saints; partners in the holy body and the precious blood of Christ, our Savior3. (St. Cyril the Great) “Therefore, whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord” (27) By saying “in an unworthy manner”, the apostle refers to the unworthiness of the Corinthians to partake of this sacrament. By being gluttonous, selfish, and by disregarding the right of the poor, they were guilty of the body and blood of the Lord. How can we be worthy of having communion? If the Lord Christ, by His love, died for the sake of all mankind, Worthiness to have communion in His given body and blood would be through opening the heart wide by the Spirit of the Lord to love all humanity, and to covet their salvation. Why so? He who dishonor this supper would be like a priest who pours down the blood, and turn death into a slaughter rather than a sacrifice; He would be like the one who pierced the side of the Lord with a spear on the cross (John 19: 43); He would be doing this, not to drink His blood, but to shed it. He who approach this supper in an unworthy manner would be doing all that, and would profit nothing from it4. (St. John Chrysostom) Partaking of it in an unworthy manner means partaking of it lightly and slothfully5. (St. Augustine) “But let a man examine himself, and so let him eat of that bread and drink of that cup” (28) Being such an extremely serious crime, man should examine himself, and search his depths, whether they are spacious with love toward the others. Yet examining himself is not realized through keeping away, and a deprivation of such a great gift; but through repentance, true desire for a new life, sanctified in the Lord, and through the spaciousness 1 The Sacraments 4: 6: 29. 2 CSEL 81: 127-128. 3 Letter 17:12. 4 In 1 Cor., Hom. 27: 6. 5 Sermons 227. 331 of the heart even to the opponents, in order to enjoy the fellowship in the body and the blood of the Lord. Man should examine himself by himself, as no one knows the depths of man but man himself; being aware of his thoughts, intentions, and feelings; as well as his words, and his apparent and hidden behavior. Approaching the Lord’s table is serious, being an approach to the Lord Himself, accepting unity with Him, and enjoying His body and blood. “But let a man examine himself” (28); And in his second epistle the apostle says: “Examine yourselves prove yourselves” (2 Corinthians 13: 5). Not as we do now, approaching the holy sacrament, for it is the season, rather than for zeal of reason. We do not care to prepare ourselves by uprooting the evil inside ourselves, and by presenting a complete repentance; but just because it is the feast, and everybody is doing it, except for Paul who knows only one season to approach the Sacrament and communion; namely, the purity of conscience1. I notice that many rarely partake of the body of Christ; and when they do, it is as something by the way, and without proper thinking and understanding; when man says that the holy great lent, or the day of the Epiphany of the Lord, has come, and would partake of the communion whatever his condition is. Neither of these two feasts will make the time right to approach the sacraments; but the faithfulness and the purity of the soul, by which we can always approach them, and without which, you will not realize the saying, “For as often as you do it, you proclaim the Lord’s death” (26); namely, you remember the salvation that took place for your sake, and the benefits you have been granted. Remember how those who have partaken of the sacrifices of the old covenant, used to practice a kind of strict abstinence from things they usually did, and how they purified themselves. Now, while you approach such a sacrifice before which the angels tremble with awe, you measure things with the measures of seasons? How will you dare stand before the throne of judgment of Christ, while you take His body with defiled hands and unclean lips? You would not dare to kiss the kings hand with an impure mouth; Will you kiss the King of heaven with a defiled soul? That will be a dishonor to Him2! There is no fixed time to enjoy this sacrifice. The feast of Passover is so called because Christ suffered for our sake. So do not use the time as a cause to approach Him; As at all times, the sacrifice bears the same power, the same honor, and the same grace; As it is the same body; no time will be more suitable to celebrate it (the divine liturgy) than another3. The feast is when we show the good deeds, the reverence of the soul, and the sound behavior; by which you would be keeping the feast, and you would be fit to approach the holy sacrifice all the time4. If we approach the table with defiled covetousness, it would be more harmful than being inflicted with maladies. He who intends to approach these holy sacraments 1 In 1 Cor., Hom. 28: 1 2 In Ephes., Hom. 3. 3 In 1 Tim., Hom. 5. 4 In 1 Cor., Hom. 28: 1. 332 should first empty himself of defiled covetousness; namely, those of the body, of wealth, of anger, of craftiness, etc., before ever touching them1. (St. John Chrysostom) The table of the Lord Christ is set before you all the time. So why do you refrain from approaching such a great banquet2? (St. Augustine) “For he who eats and drinks in an unworthy manner, eats and drinks judgment to himself, not discerning the Lord’s body” (29) Slothfulness in examining oneself is a crime against the body of the Lord; not distinguishing between the regular bread which he eats anywhere and the eucharistic given body of Christ. I address you, O honorable guests in this feast: “He who eats and drinks in an unworthy manner, eats and drinks judgment to himself” (29). I address all who are as such, lest they would anticipate what is good on the surface, while they bear the evil inside3. With His own hands He gave the supper to His disciples; And, although we were not present in that feast, yet we are having the same supper by faith. Do not think it strange that in that supper given by the Lord’s own hands, one man was present without faith – Judas who betrayed Him; Whereas Paul was not there, yet believed. Many, who now partake of this supper, were not present at that table, nor saw with their eyes, or tasted with their mouths that bread given by the Lord’s hands; and yet, it is the same bread set before them today; And many, as well, who do partake of this upper are eating and drinking judgments to themselves4. (St. Augustine) Someone may say it is preferable not to have communion of the Eucharist on a daily basis; and when you ask why so? He answers: Such a great sacrament should be approached in a worthy manner, by choosing the days in which he lives in particular purity and self-control; “For he who eats and drinks in an unworthy manner, eats and drinks judgment to himself” (29). And another may also say: Surely, in case there happen a wound by sin, and a confusion of the soul; taking medications should be suspended for some time. To respond to this we say that communion in an unworthy manner would be if man has it when he should present a repentance; Yet it should not be left to the judgment of man alone, to retreat from the fellowship of the church or to resume it at his leisure; but should only be through the counsel of the Bishop, who his this authority. Anyway, in case his sins are not so great to be separated from his fellowship of the church, he should not retreat from partaking of the daily Eucharist for the healing of his soul5. (St. Augustine) 1 In 1 Cor., Hom. 28: 1. 2 Sermons on New Testament Lessons, 82: 1. 3 Sermons on New Testament Lessons, 40: 1. 4 Sermons on New Testament Lessons, 62: 4. 5 Ep. 54: 4. 333 How could the table that flows with life, and is the cause of such a multitude of blessings, become as well a cause of judgment? That would contradict its nature. But Paul so says depending on the tendencies of him who approaches it. As the presence of the Lord Christ turned these unutterable blessings to judgment for those who did not receive Him, So it is for the holy communion; it would become a greater judgment to those who partake in it in an unworthy manner1. (St. John Chrysostom) He who approaches the Lord’s table slothfully, is not better than a non-believer2. (Ambrosiaster) “For this reason many are weak and sick among you, and many sleep” (30) Through slothfulness in taking the sacrament of the Eucharist, many would fall under chastisement, whether by physical weakness, sickness, or by falling into the sleep of death. Notice that he does not say by death, but by falling into the sleep of death; for God anticipates their repentance and wishes for their salvation, even while on their death bed, to sleep, then wake up together with Him. In case someone, instead of listening to the commandment, saying: “Let a man examine himself, and so let him eat of that bread … etc” (28); disobeys these words, and haphazardly has fellowship in the Lord’s bread and His cup; he will become weak and sick, and he may even, if I may say, fall asleep3. The apostle indeed says in his epistle to the Corinthians who were suffering diverse ailments: “For this reason many are weak and sick, and many sleep” (30). Listen how he, in these words, binds between things, between diverse ailments and the weakness and sickness of many, and compares these to those fallen asleep. Because of loosing their soul power, some would have the tendency to crawl into any sin. Although they may not be completely held in any form of sin, as sick, yet they are weak. And there are others who, instead of loving God with their whole souls, hearts, and mind, they love riches, vain glory, wives, or children. These suffer what is worse than mere weakness; they are sick. Those who fall asleep, instead of being alert, and watching with their souls, they, because of their serious slothfulness, would have their heads heavy with sleep, as though with a dizzy mind; and “like dreamers, they defile the flesh, reject authority, and speak evil of dignitaries” (Jude 8). Because they are asleep, and are living in an atmosphere of vain fantasies, as though dreaming, instead of living in the actual presence; they do not accept the truth, but are deceiving themselves with what they see through their vain fantasies. About such people Isaiah says: “It shall even be as when a hungry man dreams, and look – he eats; but he awakes, and his soul is still empty” (Isaiah 29: 8). If we seem to lose the main issue, by talking about the difference between the weak, the sick, and those who have fallen asleep; because of what the apostle said in his epistle to the Corinthians; which we attempt to explain; We so did with the intention to give an understanding of the words: “He healed their sick” 4. 1 In 1 Cor., Hom. 28: 2. 2 CSEL 81: 130. 3 Commentary on Matthew, 10: 25. 4 Commentary on Matthew, 10: 24. 334 (The scholar Origen) Here, Paul does not present an example from Israel of the old as he did before, but from the Corinthians themselves, to make the lesson deeper and more effective in them. Everyone was waiting for an explanation of the early deaths among them, And here, Paul gives it to them1. (St. John Chrysostom) “For if we would judge ourselves, we would not be judged” (31) Here Paul presents an advice and a warning: If we wish to escape judgment in this world and the world to come, to be justified before God, we are committed to judge ourselves. Examining ourselves seriously, and accusing ourselves before God, will make us avoid judgment on the great day of the Lord, as well as the chastisement through sickness or through church chastisements. He does not say: ‘If we punish or avenge ourselves’, but says: ‘If we intend to acknowledge our disobedience, and judge ourselves in truth, on the the trespasses we commi, we would spare ourselves the punishment in this world and the world to come. For he who judges himself will win God on two aspects: The first by acknowledging his sins, and the second by becoming careful and cautious in the future2. (St. John Chrysostom) I shall judge myself, so that I would not be judged by Him, who will later judge the living and the dead (2 Maccabees 7: 18-19) 3. (St. Augustine) Instead of slothfully disregarding what we may consider as little sins, let us judge ourselves and take account of our words, and our looks, , to avoid being judged later on; Hence Paul says: “If we judge ourselves on our daily sins here, we would certainly be spared the harsh judgment there. In case we are slothful here, we shall be judged and punished by the Lord. Therefore let us judge ourselves by good will, before the unseen tribunal of the conscience. Let us set for ourselves a befitting law, and examine our thoughts, that through fear of the expected punishment, we can control our mind, and keep our eyes wide open, against the continuous evil provocations of the devil4. (St. John Chrysostom) Suppose that after a long journey in intensely hot weather, an exhausted and thirsty traveler, asked a brother to help him with a cup of water, to be told: As it is time for prayer, I shall go to pray, and when I come back I shall help you. While he was praying and before coming back, the poor traveler died of exhaustion and thirst. How would you judge that man? Was it the right choice to go to pray, Or should he help his brother first5? 1 In 1 Cor., Hom. 28: 2. 2 In 1 Cor., Hom. 28: 2. 3 Ep. 209: 10. 4 Genesis, Hom. 60: 16. 5 Demonstration 4: 15. 335 (Father Aphrahat) “But when we are judged, we are chastened by the Lord, that we may not be condemned with the world” (32) In case we are judged through weakness, sickness, or even going to sleep, or through the church chastisements, because of our persistence, stubbornness and slothfulness in examining ourselves; We would be chastened here, that we may not be condemned on the day of the Lord, together with the world. I wish we would benefit by the warnings of the Lord, who allows for us to go through some afflictions. I wish we reconsider our situation, And, by the Spirit of God, we search our depths, that we may not be condemned with the evil world. I wish we accept whatever temporary chastisement God puts upon us, to be spared the eternal punishment. He did not say ‘we are punished’, or ‘avenged’, but he said “chastened” (32); As what would happen is a kind of reproach, and not a condemnation, to heal, and not to take revenge against us; to correct our path, and not to destroy us1. Paul calls it ‘chastisement’, for it is a warning rather than a condemnation; a healing rather than revenge; a correction rather than a punishment. He makes the present look more bearable, if compared to the great evils which we are spared; namely the world judgment2. (St. John Chrysostom) God’s chastisement is for the sake of edifying us, so that we would not be condemned with the world; according to the words of the prophet: “The Lord has chastened me severely, but He has not given me over to death” (Psalm 118: 18) 3. (St. Clement of Alexandria) Many sins seem to pass by without punishment, and as though forgotten,. Yet they are stored for the future; for it is not in vain that the day on which the Judge of the living and the dead will come, is called the ultimate day of judgment. On another aspect, some sins are punished here, to be forgiven, and not to bring any harm in the future. (St. Augustine) “Therefore, my brethren, when you come together to eat, wait for one another” (33) After presenting an advice to examine oneself elaborately, and to accept the divine and church chastisements, the apostle asks us to wait for one another; namely, to care for others rather than for oneself in everything; and that the rich would not have priority over the poor. Paul asked them to wait for one another in order to provide advances together, and serve one another.4 (Ambrosiaster) 1 In 1 Cor., Hom. 28: 2. 2 In 1 Cor., Hom. 28: 2. 3 Stromata 1: 27: 171-172. 4 CSEL 81:130. 336 “But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come” (34) The table of the Lord is not offered for bodily satisfaction; He who intends to fill his stomach, let him stay at home rather than be judged through his erroneous and selfish behavior. Finally, after dealing with certain essential issues that caused some confusion in the church worship in Corinth, he told them that the rest he will set in order when he comes. Here we understand that it could not be practical to deal with all issues that should be followed by the catholic church in his epistle; And that once he comes to them, he will set an unchangeable system in person1. (St. Augustine) 1 Ep. 54: 8. 337 AN INSPIRATION FROM 1 CORINTHIANS CHAPTER 11 DO NOT SEPARATE ME FROM YOURSELF FOR YOU ARE MY HEAD You presented to me Yourself as my Head. To keep You, and live forever. Who will deny me this grace? Who will take away my life, O Head of every man? You granted man to be the head of woman. To be like You, O Head of the church – Your bride. Seeking no authority for himself, and not behaving with haughtiness. But as a head, he would bow and give his life for the sake of his household. He would stretch his hands together with You, as though on the cross. To embrace his household by practical love. And You granted the woman to be a body like the church. To receive the love, given with submission, as a sign of strength. Not the submission of humiliation and ignorance, but a sign of mutual love. To set out of her home a joyful heaven. Lead your church by Your fiery Holy Spirit. The spirit of the practical love. By letting the rich open the storehouses of his heart to his poor brother. And together with his material gift, to offer true cheerfulness. Grant everyone the spirit of unity and love. To turn Your church into an aghaby banquet, That angels covet to share. Let the heavenlies find gladness in Your people. When they recognize Your icon clear and obvious in them. You made Your body and blood a banquet of love. Grant me Your righteousness’ attire to attend Your banquet. To hide in You, and to be qualified to unite with You. To enjoy communion in the sacraments of Your love. At which angels covet to look. Yes, lest Your banquet be a judgment against me!
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