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broken for you; do this in remembrance of me. Likewise 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. For as often as you eat this bread, and drink this 95.661 cup, you proclaim the Lord’s death until he comes. Therefore whoever eats this bread, or drinks the cup of the Lord unworthily,” Wishing to shame them even more from another direction, he weaves his argument from the most important things. It is as if he were to say: Your master deemed all worthy of the same table, and one that is most fearsome, and which greatly surpasses the worth of all things, yet you consider them unworthy even of your own small and cheap one? And he remembers that supper, so that he may strike them with compunction in an exceeding manner. Since the libations were also a cup of the old covenant. For after sacrificing, receiving the blood in a cup and a bowl, they would thus pour a libation. Since, therefore, instead of the blood of irrational animals he introduced his own blood, so that one hearing this might not be disturbed, he reminded them of that old covenant. “will be guilty of the body and blood of the Lord. Why is that? Because this one also shed the blood, just like those who pierced him, not so that they might drink, but so that they might shed it. “But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks unworthily, eats and drinks judgment to himself.” This is a custom of Paul, not only to work on those things which are set before him, but even if a word should fall incidentally into the subject, to go through this also with much diligence; and especially when it was about things very necessary and urgent. For since he needed to make mention of the mysteries, he considered it necessary to go through the subject. For it was not an ordinary one. Wherefore, having also spoken at length about it, he establishes the chief of good things, which is to approach them with a good conscience. “Not discerning the Lord’s body. For this reason many are weak and sick among you, and a number have fallen asleep.” That is, not examining, not considering the greatness of the things set before you. “For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. He says these things, at the same time comforting the sick, and making the others more diligent. “Therefore, my brethren, when you come together to eat, wait for one another. 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.” 95.664 That is, for chastisement and punishment, insulting the Church, shaming the brother. For you come together for this reason, he says, that you may be bound to one another; but if the opposite happens, it is better for you to feast at home. He said this [so that], in order to draw them on more.

CHAP. XII. “Now concerning spiritual gifts, brethren, I do not want you to be ignorant.” From the

gifts given to those who believed in Christ, divisions arose in the Church, and those who spoke in tongues ran down those who had the gift of prophecy. For since this was first given to the apostles on the day of Pentecost, for this reason those who had it were very proud of it. Therefore, having heard these things, the Apostle, see how he casts out the strife. “You know that when you were Gentiles, you were carried away to mute idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed.’ And no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” Before he begins to quell the sedition, he teaches another thing. And this is, to have knowledge of a prophet and a false prophet. For the devil bewitched this gift, and made many false prophets, wishing to blunt the spiritual gift. He sets forth, therefore, differences, and this one first, that this prophet, being enlightened by the Spirit, will teach in an orderly manner; but the false prophet, being led,

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ὑμῶν κλώμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων· Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε ὁσάκις ἂν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. Ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο 95.661 πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρις οὗ ἔλθῃ. Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον, ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως,» Θέλων αὐτοὺς καὶ ἑτέρωθεν ἐντρέψαι μειζόνως, ἀπὸ τῶν κυριωτέρων τὸν λόγον ὑφαίνει. Ὅμοιον δὲ ὡς εἰ λέγοι· Ὁ δεσπότης σου τῆς αὐτῆς πάντας ἠξίωσε τραπέζης, καὶ τῆς σφόδρα φρικτῆς οὔσης, καὶ πολὺ τὴν ἁπάντων ὑπερβαλλούσης ἀξίαν, σὺ δὲ αὐτοὺς καὶ τῆς σῆς ἀναξίους ἡγῇ τῆς μικρᾶς ταύτης καὶ εὐτελοῦς; Ἐκείνου δὲ μέμνηται τοῦ δείπνου, ἵνα μεθ' ὑπερβολῆς κατανύξῃ. Ἐπειδὴ καὶ τῆς παλαιᾶς διαθήκης ποτήριον ἦν αἱ σπονδαί. Καὶ γὰρ μετὰ τὸ θῦσαι, ποτηρίῳ καὶ φιάλῃ τὸ αἷμα δεχόμενοι, οὕτως ἔσπενδον. Ἐπεὶ οὖν ἀντὶ αἵματος ἀλόγου αἷμα εἰσήγαγε τὸ αὑτοῦ, ἵνα μὴ θορυβηθῇ τοῦτο ἀκούων, ἀνέμνησε τῆς παλαιᾶς διαθήκης ἐκείνης. «Ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου. Τί δήποτε; ὅτι ἐξέχεε καὶ οὗτος τὸ αἷμα, ὥσπερ ἐκεῖνοι οἱ κεντήσαντες, οὐχ ἵνα πίωσιν, ἀλλ' ἵνα ἐκχέωσι. «∆οκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. Ὁ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρΐμα ἑαυτῷ ἐσθίει καὶ πίνει.» Ἔθος τοῦτο τῷ Παύλῳ, μὴ μόνον ἐκεῖνα ἐργάζεσθαι ἅπερ ἐστὶν αὐτῷ προκείμενα, ἀλλὰ κἂν παρεμπέσῃ λόγος εἰς τὴν ὑπόθεσιν, καὶ τοῦτο μετὰ πολλῆς ἐπεξιέναι τῆς σπουδῆς· καὶ μάλιστα ὅταν περὶ σφόδρα ἀναγκαίων, καὶ κατεπειγόντων ἦν. Ἐπειδὴ γὰρ τῆς τῶν μυστηρίων ἐδεήθη μνήμης, ἀναγκαῖον ἡγήσατο ἐπεξελθεῖν τῇ ὑποθέσει. Οὔτε γὰρ ἡ τυχοῦσα ἦν. ∆ιὸ καὶ σφόδρα περὶ αὐτῆς διαλεχθεὶς, τὸ κεφάλαιον τῶν ἀγαθῶν κατασκευάζει, τὸ μετὰ ἀγαθοῦ συνειδότος προσιέναι αὐτοῖς. «Μὴ διακρίνων τὸ σῶμα τοῦ Κυρίου. ∆ιὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί.» Τουτέστι, μὴ ἐξετάζων, μὴ ἐννοῶν τὸ μέγεθος τῶν προκειμένων. «Εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Κρινόμενοι δὲ, ὑπὸ τοῦ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Ταῦτα λέγει, ὁμοῦ καὶ τοὺς ἀῤῥώστους παραμυθούμενος, καὶ τοὺς ἄλλους σπουδαιοτέρους ποιῶν. «Ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν, ἀλλήλους ἐκδέχεσθε. Εἰ δέ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρῖμα συνέρχησθε. Τὰ δὲ λοιπὰ, ὡς ἂν ἔλθω διατάξομαι.» 95.664 Τουτέστιν, εἰς κόλασιν καὶ τιμωρίαν, τὴν Ἐκκλησίαν ὑβρίζοντες, τὸν ἀδελφὸν καταισχύνοντες. Καὶ γὰρ διὰ τοῦτο συνέρχεσθε, φησὶν, ἵνα συνδεθῆτε πρὸς ἀλλήλους· εἰ δὲ τοὐναντίον γίνεται, βέλτιον ὑμᾶς ἐν οἴκῳ ἑστιᾶσθαι τοῦτο [ἵνα] δὲ ἔλεγεν, ἵνα ἐφελκύσηται πλέον.

ΚΕΦΑΛ. ΙΒʹ. «Περὶ δὲ τῶν πνευματικῶν, ἀδελφοὶ, οὐ θέλω ὑμᾶς ἀγνοεῖν.» Ἐκ τῶν

χαρισμάτων τῶν δεδομένων τοῖς πιστεύσασιν εἰς Χριστὸν, σχίσματα ἐγίνετο ἐν τῇ Ἐκκλησίᾳ, καὶ κατέτρεχον τῶν ἐχόντων τὴν προφητείαν οἱ λαλοῦντες γλώσσαις. Ἐπειδὴ γὰρ τοῦτο πρῶτον ἐδόθη τοῖς ἀποστόλοις ἐν τῇ ἡμέρᾳ τῆς Πεντηκοστῆς, τούτου χάριν μέγα ἐφρόνουν οἱ ἔχοντες ἐπ' αὐτῷ. ∆ιὸ ταῦτα ἀκούσας ὁ Ἀπόστολος, ὅρα πῶς τὴν ἔριν ἐκβάλλει. «Οἴδατε, ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα ἄφωνα ὡς ἂν ἤγεσθε, ἀναγόμενοι. ∆ιὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν Πνεύματι Θεοῦ λαλῶν, λέγει ἀνάθεμα Ἰησοῦν. Καὶ οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ.» Πρὶν ἄρξηται καταστέλλειν τὴν στάσιν, ἕτερον διδάσκει. Τοῦτο δέ ἐστι, τὸ γνῶσιν ἔχειν προφήτου καὶ ψευδοπροφήτου. Ἐβάσκηνεν γὰρ τούτῳ τῷ χαρίσματι ὁ διάβολος, καὶ πολλοὺς ψευδοπροφήτας ἐποίησε, βουλόμενος τὸ πνευματικὸν ἀμβλῦναι χάρισμα. Τίθησιν οὖν διαφορὰς, καὶ πρώτην ταύτην, τοῦτον προφήτην φωτιζόμενον ἀπὸ τοῦ Πνεύματος τάξει διδάσκειν· τὸν δὲ ψευδοπροφήτην ἀγόμενον,