Commentary on 1 Corinthians
Lecture 7. Receive the Lord worthily
11:27 Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. [n. 687]
11:28 But let a man prove himself: and so let him eat of that bread and drink of the chalice. [n. 695]
11:29 For he who eats and drinks unworthily eats and drinks judgment to himself, not discerning the body of the Lord. [n. 697]
11:30 Therefore, there are many infirm and weak among you: and many sleep. [n. 700]
11:31 But if we would judge ourselves, we should not be judged. [n. 702]
11:32 But while we are judged, we are chastised by the Lord, that we be not condemned with this world. [n. 705]
11:33 Wherefore, my brethren, when you come together to eat, wait for one another. [n. 706]
11:34 If any man be hungry, let him eat at home; that you come not together unto judgment. And the rest I will set in order, when I come. [n. 708]
687. After showing the dignity of this sacrament, the Apostle now rouses the faithful to receive it reverently.
First, he outlines the peril threatening those who receive unworthily;
second, he applies a saving remedy, at but let a man prove himself.
688. First, therefore, he says, therefore, from the fact that this which is received sacramentally is the body of Christ and what is drunk is the blood of Christ, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.
In these words must be considered, first, how someone eats or drinks unworthily. According to a Gloss this happens in three ways.
First, as to the celebration of this sacrament, namely, because someone celebrates the sacrament in a manner different from that handed down by Christ; for example, if he offers in this sacrament a bread other than wheaten or some liquid other than wine from the grape of the vine. Hence it is said that Nadab and Abihu, sons of Aaron, offered before the Lord unholy fire, such as he had not commanded them. And fire came forth from the presence of the Lord and devoured them (Lev 10:1).
689. Second, from the fact that someone approached the Eucharist with a mind not devout. This lack of devotion is sometimes venial, as when someone with his mind distracted by worldly affairs approaches this sacrament habitually retaining due reverence toward it; and such lack of devotion, although it impedes the fruit of this sacrament, which is spiritual refreshment, does not make one guilty of the body and blood of the Lord, as the Apostle says here.
But a certain lack of devotion is a mortal sin, i.e., when it involves contempt of this sacrament, as it is said: but you profane it when you say that the Lord’s table is polluted and its food may be despised (Mal 1:12). It is of such lack of devotion that the Gloss speaks.
690. In a third way someone is said to be unworthy, because he approaches the Eucharist with the intention of sinning mortally. For it is said: he shall not approach the altar, because he has a blemish (Lev 21:23).
Someone is understood to have a blemish as long as he persists in the intention of sinning, which, however, is taken away through penitence. By contrition, indeed, which takes away the will to sin with the intention of confession and making satisfaction, as to the remission of guilt and eternal punishment; by confession and satisfaction as to the total remission of punishment and reconciliation with the members of the Church.
Therefore, in cases of necessity, as when someone does not have an abundance of confessors, contrition is enough for receiving this sacrament. But as a general rule, confession with some satisfaction should precede. Hence in the book On Church Dogmas it says: one who desires to go to communion should make satisfaction with tears and prayers, and trusting in the Lord approach the Eucharist clean, free from care, and secure. But I say this of the person not burdened with capital and mortal sins. For the one whom mortal sins committed after baptism press down, I advise to make satisfaction with public penance, and so be joined to communion by the judgment of the priest, if he does not wish to receive the condemnation of the Church.
691. But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, and he is the spiritual physician, who says of himself: those who are well have no need of a physician, but those who are sick (Matt 9:12).
The answer is that this sacrament is spiritual food, as baptism is spiritual birth. But one is born in order to live, but he is not nourished unless he is already alive. Therefore, this sacrament does not befit sinners who are not yet alive by grace; although baptism befits them.
Furthermore, the Eucharist is the sacrament of love and ecclesial unity, as Augustine says On John. Since, therefore, the sinner lacks charity and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, since he is signifying that he has charity, but does not.
Yet because a sinner sometimes has faith in this sacrament, it is lawful for him to look at this sacrament, which is absolutely denied to unbelievers, as Dionysius says in Ecclesiastical Hierarchy.
692. Second, it is necessary to consider how one who receives this sacrament unworthily is guilty of the body and blood of the Lord. This is explained in three ways in a Gloss.
In one way materially: for one incurs guilt from a sin committed against the body and blood of Christ, as contained in this sacrament, which he receives unworthily and from this his guilt is increased. For his guilt is increased to the extent that a greater person is offended against: how much worse punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant? (Heb 10:29).
693. Second, it is explained by a similitude, so that the sense would be: he shall be guilty of the body and of the blood of the Lord, i.e., he will be punished as if he had killed Christ: they crucify the Son of God on their own account and hold him up to contempt (Heb 6:6).
But according to this the gravest sin seems to be committed by those who receive the body of Christ unworthily.
The answer is that a sin is grave in two ways: in one way from the sin’s species, which is taken from its object; according to this a sin against the godhead, such as unbelief, blasphemy and so on, is graver than one committed against the humanity of Christ. Hence, the Lord himself says: whoever says a word against the son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven (Matt 12:32). And again a sin committed against the humanity in its own species is graver than under the sacramental species.
In another way the gravity of sin is considered on the part of the sinner. But one sins more, when he sins from hatred or envy or any other maliciousness, as those sinned who crucified Christ, than one who sins from weakness, as they sometimes sin who receive this sacrament unworthily. It does not follow, therefore, that the sin of receiving this sacrament unworthily should be compared to the sin of killing Christ, as though the sins were equal, but on account of a specific likeness: because each concerns the same Christ.
694. He shall be guilty of the body and of the blood of the Lord is explained in a third way, i.e., the body and blood of the Lord will make him guilty. For something good evilly received hurts one, inasmuch as evil well used profits one, as the sting of Satan profited Paul.
By these words is excluded the error of those who say that as soon as this sacrament is touched by the lips of a sinner, the body of Christ ceases to be under it. Against this is the word of the Apostle: whosoever shall eat this bread, or drink the chalice of the Lord unworthily. For according to the above opinion no one unworthy would eat or drink. But this opinion is contrary to the truth of this sacrament, according to which the body and blood of Christ remain in this sacrament, as long as the appearances remain, no matter where they exist.
695. Then when he says, but let a man prove himself, he applies a remedy against this peril.
First, he suggests the remedy;
second, he assigns a reason, at for he who eats;
third, he clarifies the reason with a sign, at therefore, there are many.
696. First, therefore, he says: because one who receives this sacrament unworthily incurs so much guilt, it is necessary that a man first examine himself, i.e., carefully inspect his conscience, lest there exist in it the intention to sin mortally or any past sin for which he has not repented sufficiently. And so, secure after a careful examination, let him eat of that bread and drink of the chalice, because for those who receive worthily, it is not poison but medicine: let each one test his own work (Gal 6:4); examine yourselves to see whether you are holding to your faith (2 Cor 13:5).
697. Then when he says, for he who eats, he assigns the reason for the above remedy, saying: a previous examination is required, for he who eats and drinks unworthily eats and drinks judgment, i.e., condemnation, to himself: those who have done evil will rise to the resurrection of judgment (John 5:29). Not discerning the body of the Lord, i.e., from the fact that he does not distinguish the body of the Lord from other things, receiving him indiscriminately as other foods: anyone who approaches the holy things while he has an uncleanness, that person shall be cut off from my presence (Lev 22:3).
698. On the other hand it says in John (6:58): he who eats me shall live because of me.
The answer is that there are two ways of receiving this sacrament, namely, spiritually and sacramentally. Therefore, some receive sacramentally and spiritually, namely, those who receive this sacrament in such a way that they also share in the reality of the sacrament, namely, charity through which ecclesial unity exists. To such the Lord’s words apply: he who eats me will live because of me.
But some receive only sacramentally, namely, those who receive this sacrament in such a way that they do not have the reality of the sacrament, i.e., charity. To these are applied the words spoken here: he who eats and drinks unworthily eats and drinks judgment to himself.
Besides these two ways by which the sacrament is taken, there is a third way, by which one eats per accidens, namely, when it is taken not as a sacrament. This can happen in three ways: in one way, as when a believer receives the consecrated host, which he does not believe is consecrated: such a one has the habit of receiving this sacrament, but he does not use it actually as a sacrament. In another way, as when an unbeliever receives the consecrated host, but he has no faith about this sacrament: such a person does not have the habit of using this sacrament, but only the potentiality. In a third way, as when a mouse or other brute animal eats the sacred host: such animals do not have even the potentiality to use this sacrament.
699. Therefore, from the fact that those who receive this sacrament spiritually acquire life, some are drawn to receive this sacrament frequently. But from the fact that those who receive unworthily acquire judgment upon themselves, many are deterred and rarely receive.
Both seem commendable, for we read: Zacheaus rejoiced to receive the Lord into his house (Luke 19:6). In this his charity is commended. We also read that the centurion said to Christ: I am not worthy that you should enter under my roof (Luke 7:6). In this case his honor and reverence toward Christ is commended.
But because of themselves love is preferred to fear, it seems more commendable to receive more frequently rather than more rarely. Yet because something more choiceworthy in itself can be less choiceworthy in regard to this or that person, each one should consider in himself which effect the frequent reception of this sacrament would have in him. For if someone feels that it helps him make progress to the fervor of his love of Christ and in his strength to resist sins, he ought to receive frequently. But if someone feels in himself less reverence for his sacrament by receiving it frequently, he should be advised to receive it rarely. Hence, even in the book On the Dogmas of the Church it says: I neither praise nor condemn daily communion.
700. Then when he says, therefore, there are many, he clarifies the reason he gave with a sign.
First, he mentions the sign;
second, he assigns the cause of that sign, at but if we would judge ourselves.
701. In regard to the first it should be noted that, as Augustine says in The City of God: if God punished every sin with a penalty now, it would be thought that nothing was left for the final judgment. Again, if he punished no sin now, it would be believed that there is no divine providence. As a sign of the future judgment, God even in this world punishes certain ones temporarily in this world. This is especially seen in the beginning of the legislation both of the Old and of the New. For we read that on account of the sin of adoring the golden calf many thousands of men fell (Exod 32:28). Again we read that on account of the sin of lying and of theft Ananias and Sapphira were destroyed (Acts 5:1–11). Hence also for the sin of receiving this sacrament unworthily some in the early Church were punished by God with bodily infirmity or even death.
Hence he says, therefore, namely, as a sign of the future judgment, among you many unworthily receiving the body of Christ are infirm bodily: their sorrows are multiplied (Ps 16:4); and weak, i.e., labor under a long sickness, and many sleep, namely, by bodily death. We will not have you ignorant concerning them that are asleep (1 Thess 4:13).
702. Then when he says, but if we would judge, he assigns two reasons for the above sign:
the first is taken on our part;
the second on God’s part, but while we are judged.
703. On our part the cause of divine punishment is from negligence, because we neglect to punish ourselves for sins committed. Hence he says but if we would judge ourselves truly by rebuking and punishing our sins, we should not be judged, i.e., not punished by the Lord either later in the future or even in the present.
704. But on the other hand it says above: but neither do I judge my own self (1 Cor 4:3); blessed is he who does not judge himself (Rom 14:22).
The answer is that someone can judge himself in three ways: in one way by examination, and in this way one ought to judge himself both as to past works and as to future ones: let each one prove his own work (Gal 6:4).
In another way by absolving himself decisionally as though judging himself innocent as to the past; and according to this, no one should judge himself, namely, that he judge himself innocent: though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse (Job 9:20).
In a third way by reprehending, namely, that he did something he judges evil. In this way is understood the statement: blessed is he who does not judge himself for what he approves. But as to things already done, each one ought to judge himself by blaming and punishing oneself for evil deeds. Hence it is said: I will defend my ways to his face (Job 13:15); I would lay my case before him and fill my mouth with arguments (Job 23:4).
In the book On Penance, Augustine says of this judgment: let the image of the future judgment play before your eyes and let a man rise up against himself before his own face, and having made a judgment in his heart, let thought be the accuser and conscience the witness and the heart executioner. Then let the blood of the confessing spirit break out in tears. Finally, from the mind itself let such a sentence issue that the man judges himself unworthy to partake of the body and blood of the Lord.
705. Then when he says, but when we, he presents the cause on God’s part, saying: but when we are judged by the Lord, i.e., punished in this world, we are chastened, i.e., this is done for our correction, in order, namely, that each one withdraw from sin on account of the punishment he endured: happy is the man whom God reproves (Job 5:17); whom the Lord loves he chastises (Prov 3:12), or even when through the punishment of one, another ceases to sin: strike a scoffer and the simple will learn prudence (Prov 19:25) and this in order that we may not be condemned with eternal damnation in the future, along with the world, i.e., with worldly men.
706. Then when he says, so then, he leads them back to due observance:
first, he presents what he now ordains;
second, he gives a promise of a future ordination, at and the rest.
707. In regard to the first he does three things: first, he makes his ordination, saying: so then, my brethren, so that no one will presume to eat his meal, when you come together, namely, in the church, to eat, namely, the body of Christ, wait for one another, so that all may receive at the same time. Hence it is said: the holy assembly of the congregation of Israel shall kill their lamb (Exod 12:6).
Second, he excludes an excuse, saying: if anyone is hungry and cannot wait, let him eat at home, namely, ordinary food, not to receive the Eucharist later: the stomach will take any food (Sir 36:18).
Third, he gives the reason saying: that you come not together, namely, to receive the body of Christ, unto judgment, that is, to be condemned.
708. Then a promise is made when he says: and the rest, namely, which are not so perilous, when I come very soon, I will set in order, namely, how to conserve them.
From this it is clear that the Church has many things arranged by the Apostle that are not contained in Sacred Scripture: the cities will be inhabited, i.e., the churches will be set in order by the sense of prudent men, namely, of the apostles (Sir 10:3).