I Corinthians Chapter XI [PDF]

neither shall a man put on a woman's garments:") much more is it unseemly ... neither is the man without the woman, nor

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I Corinthians Chapter XI Place in the Lectionary: ▪ I Cor. 11:8-22 Disrespect to the Lord’s table Fri. 8th After Pentecost ▪ 11:23-30 Institution of the Lord’s supper Thursday of Holy Week ▪ 11:31-12:6 Judging ourselves Monday 9th After Pentecost 11:1 Be imitators of me, as I am of Christ. “For nothing can so make a man an imitator of Christ as caring for his neighbors. . . But consenting to be himself alone in the distress that others may enjoy their good things,this belongs to a much more energetic soul, and to Paul's own spirit. . . but Paul prayed (Rom. 9:3) that he might fall from the glory of the world to come for the sake of others' salvation. . . Wherefore when you feel delayed to care for your brother, considering that no otherwise can you be saved, at least for your own sake stand up for him and his interests. . . conceive a fire happening any where to be kindled in a house, and then some of the neighbors with a view to their own interest refusing to confront the danger but shutting themselves up and remaining at home, in fear lest some one find his way in and purloin some part of the household goods; how great punishment will they endure? Since the fire will come on and burn down likewise all that is theirs; and because they looked not to the profit of their neighbor, they lose even their own besides. For so God, willing to bind us all to each other, hath imposed upon things such a necessity, that in the profit of one neighbor that of the other is bound up; and the whole world is thus constituted. (Chrysostom, Homily XXV, I Corinthians.)” 2 I commend you because you remember me in everything and maintain the traditions even as I have delivered them to you. “It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. (Chrysostom, Homily XXVI, I Corinthians.)” 3 But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God. Christ is the “head” of every believer “ He cannot be the head of them who are not in the Body and rank not among the members. So that when he says, "of every man," one must understand it of the believer. (Chrysostom, Homily XXVI, I Corinthians.)” The order of relationship between a man and a women a.) To preserve order “For with us indeed the woman is reasonably subjected to the man: since equality of honor causes contention. (Chrysostom, Homily XXVI, I Corinthians.)”

To preserve Gender distinction - God created them male and female “Symbols many and diverse have been given both to man and woman; to him of lead, to her of respect and among them this also, that she should be covered, while he hath his head bare. If now these be symbols you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits. (Chrysostom, Homily XXVI, I Corinthians.)” Cross dressing prohibited “For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a veil: ("for the woman,shall not wear that which pertains to a man, neither shall a man put on a woman's garments:") much more is it unseemly for these (Deuteronomy chapter 22, verse 5) things to be interchanged. (Chrysostom, Homily XXVI, I Corinthians.)” d.) Pagan Custom men had long hair “Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. (Chrysostom, Homily XXV, I Corinthians.)” 4 Any man who prays or prophesies with his head covered dishonors his head, 5 but any woman who prays or prophesies with her head unveiled dishonors her head -- it is the same as if her head were shaven. 6 For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to be shorn or shaven, let her wear a veil. - Cultural Setting makes the statements true “There seems to be no doubt that in the time when this was written by St. Paul. . .it was felt that women should always have her head covered in public (not just in church).Thus, it would seem a real impropriety for a women not to have her head covered in worship. . .Probably Chrysostom is right when he says that Paul is trying to clarify the basic question of the appropriate relations of men and women, “resorted tin this place to common custom.” The passage deals primarily not with hair, but with the need to keep clear the distinction of roles of men and women. The Bible gives to the husband a leadership role in the family. . .In the culture and according to the custom of the day. . .to uncover the hair “shows her to be an escape from her relationship with her husband. Another interpretation is “This is equal to proclaiming publicly and officially that she no longer wishes to be a women, but desired to change sex and become a man. . .If these interpretations are correct then it is clear. . .that the significance of covered and uncovered hair is lost to a people who live in a totally different cultural setting. To enforce this asd a rule now whould be just legalism.” (Stanley Harakas, 455 Questions, #52)

A form of piety (monastic culture/tradition) “It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience. (Chrysostom, Homily XXVI, I Corinthians.)” 7 For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. 8 (For man was not made from woman, but woman from man. 9 Neither was man created for woman, but woman for man.) 10 That is why a woman ought to have a veil on her head, because of the angels. 11 (Nevertheless, in the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman. And all things are from God.) The new Law of equality in Christ - mutual submission “Thus, because he had given great superiority to the man, having said that the woman is of him and for him and under him; that he might neither lift up the men more than was due nor depress the women, see how he brings in the correction, saying, "Howbeit neither is the man without the woman, nor the woman without the man, in the Lord." "Examine not, I pray the first things only, and that creation. Since if thou inquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all." Wherefore he said, "neither is the man without the woman, nor the woman without the man, in the Lord. (Chrysostom, Homily XXVI, I Corinthians.)" 13 Judge for yourselves; is it proper for a woman to pray to God with her head uncovered? 14 Does not nature itself teach you that for a man to wear long hair is degrading to him, 15 but if a woman has long hair, it is her pride? For her hair is given to her for a covering. 16 If any one is disposed to be contentious, we recognize no other practice, nor do the churches of God. Each gender ought to know their own responsibility to the other “ . . .since also when I am discoursing with your husband, advising him to love and cherish you, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for himself. And do you therefore busy yourself with those things only which belong to you, and show yourself obedient to your companion. And accordingly if it be really for God's sake that you obey your husband, tell me not of the things which ought to be done by him, but for what things you have been made responsible by the lawgiver, those perform with exactness. (Chrysostom, Homily XXVI, I Corinthians.)" 17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you assemble as a church, I hear that there are divisions among you; and I partly believe it, 19 for there must be factions among you in order that those who are genuine among

you may be recognized. “As in the case of the three thousand who believed in the beginning, all had eaten their meals in common and had all things common; such also was the practice at the time when the Apostle wrote this . . . because of course some were poor, but others rich, they laid not down all their goods in the midst, but made the tables open on stated days, as it should seem; and when the solemn service was completed, after the communion of the Mysteries, they all went to a common merriment, the rich bringing their provisions with them, and the poor and destitute being invited by them, and all feasting in common. But afterward this custom also became corrupt. And the reason was, their being divided and addicting themselves, some to this party, and others to that. . . (Chrysostom, Homily XXVII, I Corinthians.)" 20 When you meet together, it is not the Lord's supper that you eat. 21 For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. - There are no “private” liturgies, marriages or baptisms “For that which is the Lord's, they make a private matter: so that themselves are the first to suffer indignity, depriving their own table of its greatest prerogative. How and in what manner? Because the Lord's Supper, i.e. the Master's, ought to be common. For the property of the master belongs not to this servant without belonging to that, but in common to all. So that by "the Lord's" Supper he expresses this, the "community" of the feast. As if he had said, "If it be your master's, as assuredly it is, you ought not to withdraw it as private, but as belonging to your Lord and Master to set it in common before all. (Chrysostom, Homily XXVII, I Corinthians.)” 23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." 25 In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. The Eucharist as an Apostolic Tradition “For as we particularly remember those words which we hear last from those who are departing; and to their heirs if they should venture to transgress their commands, when we would put them to shame we say, "Consider that this was the last word that your father uttered to you, and until the evening when he was just about to breathe his last he kept repeating these injunctions:" just so Paul, purposing hence also to make his argument full of awfulness; "Remember," says he, "that this was the last mysterious rite He gave unto you, and in that night on which He was about to be slain for us, He

commanded these things, and having delivered to us that Supper after that He added nothing further. (Chrysostom, Homily XXVII, I Corinthians.)” 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. 28 Let a man examine himself, and so eat of the bread and drink of the cup. 29 For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. 30 That is why many of you are weak and ill, and some have died. Un-worthily by having an absence of love “For how can it be other than unworthily when it is he who neglects the hungry? who besides overlooking him puts him to shame? Since if not giving to the poor casts one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties? (Chrysostom, Homily XXVII, I Corinthians.)” The Significance of Receiving Christ in Communion You have tasted the Blood of the Lord, and not even thereupon do you acknowledge your brother. Of what lenience then are you worthy? Whereas if even before this you had not known him, you ought to have come to the knowledge of him from the Table; but now thou dishonor the Table itself; he having been deemed worthy to partake of it and you not judging him worthy of your meat. (Chrysostom, Homily XXVII, I Corinthians.)” 31 But if we judged ourselves truly, we should not be judged. 32 But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world. 33 So then, my brethren, when you come together to eat, wait for one another-- 34 if any one is hungry, let him eat at home -- lest you come together to be condemned. About the other things I will give directions when I come. Approach with a clear conscience “Paul bid us come: he knows only one season of access to communion, the purity of a man's conscience. Since if even that kind of banquet which the senses take cognizance of cannot be partaken of by us when feverish and full of bad humors, without risk of perishing: much more is it unlawful for us to touch this Table with profane lusts, which are more grievous than fevers. Now when I say profane lusts, I mean both those of the body, and of money, and of anger, and of malice, and, in a word, all that are profane. (Chrysostom, Homily XXVIII, I Corinthians.)” Accept the chastisements of God as corrections not punishments “Hearing therefore all these things, let us both take great care of the poor, and restrain our appetite, and rid ourselves of drunkenness, and be careful worthily to partake of the Mysteries; and whatsoever we suffer, let us not take it bitterly, neither for ourselves nor

for others; as when untimely death happen or long diseases. For this is deliverance from punishment, this is correction, this is most excellent admonition. Who says this? He that has Christ speaking in him. (Chrysostom, Homily XXVIII, I Corinthians.)”

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