Chapter XI.
(Vers. 1.)
(1 Cor. 11:1) Be imitators of me, as I am of Christ. It is human that he says, so that we may be imitators of him, who is granted to us as a master by God. If he is an imitator of God, why not us of man? For just as God the Father sent Christ as a master and author of life, so Christ sent the apostles as teachers to us, that we may be imitators of them; for we cannot be his. Thus the Lord says to the Father: As you sent me into this world, so I also send them into this world (John 17:18). And because they were worthy imitators of him, he added: And for them I sanctify myself (Ibid., 19).
(Vers. 2.)
(Verse 2) But I praise you, brothers, because you retain all my teachings and hold fast to the traditions that I passed on to you. However, I have to correct the way you behave and the way you live, because it is evident that your actions contradict these traditions. Therefore, I cannot commend you for this, but rather I am upset with you, because even though I was your apostle, you have forgotten my teachings. Instead, you have been following the traditions of other churches, even those that you have not yet learned about. And because of this, it seems as if I am teaching you something new, when I say:
(Vers. 3.)
(Verse 3.) I want you to know that the head of every man is Christ. He has his authority; for man is indeed from God, but through Christ. The head of a woman, however, is man. For although the woman is also from Christ, she is made from man and therefore is subject to man. But the head of Christ is God. It is appropriate for the son to be called the head of his father, as if he were the father's offspring. However, the head of man is Christ in a different way than the head of woman, and the head of Christ is God in a different way. But God is the head of Christ, because he was born from him or by him. However, the head of woman is man, because she was formed from his rib by the power of God (Gen. II, 21) . But Christ is the head of man, because through him man was created when he did not exist. Therefore, one word has a different meaning; because both the persons and the substances differ.
(Vers. 4.)
(Verse 4.) Every man who prays or prophesies with his head covered dishonors his head. To pray means to entreat; but to prophesy means to declare the coming of the Lord with the voice of a symbol after prayer.
(Vers. 5, 6, 7.)
(Vers. 5, 6, 7.) However, every woman who prays or prophesies with her head unveiled, dishonors her head; for it is one and the same as having her head shaved. For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. For man does not originate from woman, but woman from man; for indeed man was not created for the woman's sake, but woman for the man's sake. Therefore, woman is inferior to man, for she is his possession; for the origin of woman is man: from him she is, and therefore woman seems to be subject to man, so that she is subject to his authority. It is said that the honor and dignity of man prevent him from covering his head; for it is incongruous for the image of God to be hidden: for it should not be hidden, for the glory of God is seen in man.
But the woman is the glory of man. There is a great difference between the glory of God and the glory of man; for man was made in the image of God, not woman. However, this image of God is in man, because one God made one man; so that just as all things are from one God, so all men may be from one man; so that the invisible God may have a visible image in one man on earth, so that one God may be seen in one man preserving the authority of one principle, to the confusion of the devil, who wanted to usurp dominion and divinity for himself, neglecting the one God. What the prophet Ezekiel signifies (Ezek. XVIII, 16), and the same the Apostle says, for he says: he sits in the temple of God, showing himself as if he is God (II Thess. II, 4).
(Vers. 8, 9, 10.)
(Verses 8, 9, 10.) For man is not from woman, but woman from man. Indeed, man was not created for the sake of woman, but woman for the sake of man. Therefore, a woman ought to have authority on her head, even on account of the angels. The authority is signified by a veil, which the bishops are called angels, as it is taught in the Apocalypse of John (Apoc. II, 1 and following). And because they are certainly human, they are being rebuked so that they would not provoke the people, and what is right in them is praised. Therefore, a woman (33 quaest. 5, cap. Mulier) should cover her head; because she is not the image of God, but to show that she is subject. And because transgression began through her, she should have this sign; in the Church, out of reverence for the episcopal authority, she should not have her head uncovered, but covered with a veil: nor should she have the power to speak; because the bishop represents Christ. Just as before a judge, so before a bishop, because he is the vicar of the Lord, she should be seen as subject due to the origin of guilt.
(Vers. 11.)
(Verse 11) Nevertheless, neither is woman without man, nor man without woman in the Lord. Therefore, in the Lord, because God made both of them one and one; for they are one flesh and one body in the Lord, that is, according to the Lord who created. In conclusion, those who do not believe that woman is taken from man, these do not believe in the Lord or do not believe in the origin of humanity according to the Lord.
(Vers. 12.)
(Verse 12.) For just as woman comes from man, so man is born through woman. This is confirmed by what he said, that both are one in nature, and the origin of woman is man, as it is written in Genesis, made by the Lord Creator. But everything is from God (Gen. II, 22). After gradually explaining each point, in order to subject everything to God, while preserving one principle, he says: But everything is from God, so that no woman would be saddened because of her subjection, nor would man be exalted and become proud.
(Vers. 13.)
(Verse 13) You yourselves judge: is it proper for a woman to pray to God unveiled? This is why he criticized them earlier with irony, saying: I praise you because you remember everything about me, and hold on to my teachings everywhere (Verse 2). For when the tradition was that women should be veiled in the Church, they allowed them to be unveiled. Therefore, now he tries to persuade them not by the authority of tradition, which they ignored, but by the very nature of things, saying the truth.
(Vers. 14, 15)
(Vers. 14, 15) And does nature itself not teach you that indeed, if a man has long hair, it is a dishonor to him? This is according to the Law; for it forbids men to have long hair. But if a woman has long hair, it is a glory to her; for her hair is given to her as a covering. Naturally, this wants to be a decent and proper decree, so that a veiled woman may satisfy and give thanks to God. Therefore, hair is an indication of the covering, so that nature and will may be added. Finally, no woman can even approach power when it is revealed.
(Vers. 16.)
(Verse 16.) But if someone seems to be contentious, we have no such custom, neither the Church of God. After giving the reason to overcome the contentious, he asserts his authority; for neither did Judaism have this, wherefore he says: Neither we, nor the Church of God, as neither Moses, nor the Savior handed down in this way.
(Vers. 17.)
(Verse 17.) But I command this, not praising that you are coming together not for the better, but for the worse. Just as I correct specifically their behavior through reproof, so I also criticize their traditions, not certainly praising them, but admonishing them.
(Vers. 18, 19.)
(Vers. 18, 19.) First of all, by saying 'first,' he shows the type of sin from which the errors arise, which he rebukes; for where there is dissension, nothing is right. When you come together in the Church, I hear that there are dissensions among you, and in part I believe it. For there must be factions among you, so that those who are genuine may be recognized among you. Knowing that some are corrupted in their minds by the devil's cunning, he says: There must be factions. He did not desire or wish it, but because he knew it would happen, he said it, just as the Lord also said: It is necessary for scandals to come (Matthew 18:7). And: The Son of man must suffer (Luke 9:22), knowing beforehand that Judas would be the betrayer. But when he says, 'But that the a[p]proved may be manifested among you,' he signifies those who, by persevering in the tradition received, were examples of probation to the rest of the evangelical discipline for their condemnation. These are the ones he means in the beginning of the Epistle when he says, 'Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that you be perfect in the same."'
(Vers. 20, 21, 22.)
(Vers. 20, 21, 22.) Therefore, when you come together to eat, it is not the Lord's supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 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? These notations are for those who came together in the church to offer their own gifts and claimed everything for themselves when the presbyters arrived (because not all places had appointed leaders for the churches yet), causing division. For the pseudo-apostles had sown dissensions among them, so that they would zealously guard their offerings: when with one and the same prayer the offerings of all were blessed, so that those who, as usual, had not offered, or did not have from where to offer, would be ashamed and confounded, not taking part; and they did it so quickly, that those who arrived later could not find anything to eat. Therefore, he says, if you come together in this way, so that each one takes his own, let these things be done at home, not in the Church; where one comes together for the sake of unity and mystery, not of dissension and the stomach. For the gift offered is for the whole people, because in one bread all are represented. Through that which we are one, we all should receive from one bread.
What shall I say to you? Do I praise you? In this, I do not praise. It is obvious that an error has been caught and corrected, so that they may correct it in the future and know this truth, which they had learned long ago in the beginning; repeating the form that was given by the Savior in a matter such as this, saying:
(Vers. 23, 24, 25.)
(Verse 23, 24, 25.) For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was betrayed, took bread, and after giving thanks, he broke it and said, 'This is my body, which is for you; do this in remembrance of me.' In the same way, he took 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.' He showed them the mystery of the Eucharist celebrated during the meal, that it is not just a meal; for it is a spiritual medicine, which, when reverently consumed, purifies the devoted person. For it is a remembrance of our redemption, so that, being mindful of the Redeemer, we may deserve to receive greater things from Him.
(Vers. 26.)
(Verse 26) For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. For by the death of the Lord we have been set free, and by commemorating this we signify the new Testament that we have received, which is the new law that delivers those who obey it to the heavenly kingdom. For even Moses, after receiving the blood of the calf in a bowl, sprinkled it upon the sons of Israel, saying: This is the Testament that God has appointed for you (Exodus 24:8). This was the figure of the Testament, which the Lord named new by the prophets; so that the old may be, which Moses handed down. Therefore, the Testament was established by blood; for the blood of the divine blessing is a witness. In its likeness, we receive the mystical chalice of blood for the protection of our body and soul; for the Lord's blood has redeemed our blood, that is, it has made the whole man safe. For the flesh of the Savior was poured out for the salvation of the body, but the blood was poured out for our soul, as it had been prefigured by Moses; for thus he says: The flesh is offered for your body, but the blood for your soul (Lev. XVII, 11); therefore, the blood must not be eaten. If, therefore, among the ancients there was an image of the truth, which has now appeared and been made manifest in the advent of the Savior, how does it seem contrary to the heretics that the old and the new should be in agreement, when they themselves bear witness to each other?
(Vers. 27.)
(Verse 27) Therefore whoever eats this bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord. He considers it unworthy who celebrates the mystery in a different way from what was handed down by Him. For he cannot be devout who presumes in a different manner than what was given by the author. Therefore, he warns that the devout mind of the one approaching the Lord's Eucharist should be according to the order handed down, because there shall be judgment, so that as each person approaches, they will give the reasons on the day of the Lord Jesus Christ; for those who approach without the discipline of tradition and conduct are guilty of the body and blood of the Lord. But what is it to be guilty, if not to endure the punishment of death from the Lord? For he was slain for those who despise his kindness.
(Vers. 28, 29.)
(Verse 28, 29.) But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. He teaches that we should approach communion with a devoted mind and with fear, so that our hearts may understand the reverence that is due to him, whose body we receive. For this reason, let a person judge himself; for he drinks the blood in the mystery of the Lord, who is a witness of God's grace. If we receive Him with discipline, we will not be unworthy of the body and blood of the Lord; for we will be able to give thanks to the Redeemer.
(Vers. 30.)
(Verse 30.) Therefore, many of you are weak and sick. And many sleep. To prove the truth that an examination is to take place for those receiving the body of the Lord, here he shows an image of judgement upon those who have unworthily received the body of the Lord, whilst they were being seized by fevers and illnesses, and many were dying: so that the others might learn from these examples, and, being terrified by the punishment of a few, might correct themselves, knowing that it is not without consequence to negligently receive the body of the Lord; and that he whom punishment delays here will be dealt with more severely, because he has scorned the example.
(Vers. 31, 32.)
(Vers. 31, 32.) But if we were to judge ourselves, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. This is why it is said: if we were to judge ourselves, we would not be judged by the Lord. And because we are disciplined, it is for our own good, so that we may be corrected through fear itself. For in a few, there is correction for all. Let us not be condemned along with the world, that is, with the unbelievers. For there is no difference between an unbeliever who approaches the table of the Lord without consideration.
(Vers. 33, 34.)
(Verse 33, 34.) Therefore, brethren, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home. The command to wait for one another is given so that the offering of many may be celebrated together and served to everyone. And if anyone is impatient, let him be fed with earthly bread at home. So that you may not come together for judgment: that is, do not carry out the mystery reprehensibly and with offense.
But when I come, I will arrange the rest. He first shows that the head of salvation should be addressed in order, and how both sexes should come together in the Church, he mentioned before: in which matters, if there is an error, it is not a trivial sin. However, he promised to arrange himself the rest of the things that pertain to the building up of the Church.