Help VeritasBible reach more people

1 Corinthians 11 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary

[«] Previous Book[<] Previous Chapter[∆] Expand View[>] Next Chapter[»] Next Book  [compare] select the items to be displayed  [embed] embed passage as link or verse

Select display items: ?
Bibles:




Commentary:


Cross-References:



Embed Link (paste link in email or IM): ?
Embed Verse (paste HTML to embed in website): ?

1 Corinthians 11

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.
1 Be ye followers of me, as I also am of Christ.Imitatores mei estote, sicut et ego Christi.
2 Now I praise you, brethren, that in all things you are mindful of me: and keep my ordinances as I have delivered them to you.Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.I praise you. That is, a great many of you. Wi.
3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.The head of the woman is the man, &c. To have the head covered at public meetings, is, according to S. Paul, a mark of subjection: The man was created to be head over the woman, who was made subject to the man, being made of him, of his rib, and the woman made for him, not he for the woman. The man in a special manner, is the image of God, not only by his immortal soul, in which sense also the woman was made to God's image, and likeness, but inasmuch as God gave him a power over all creatures, and so he is called, the glory of God. For these reasons, as well as from a received custom, S. Paul tells every woman, that in prayer or prophesying in public meetings, she must have her head veiled, and covered in testimony of her subjection to man, her head, otherwise she dishonours herself, and her head. This is what he tells her, (v. 10.) that she ought to have a power over her head, [1] that is, to have a veil or covering, as a mark of man's power over her: and because of the angels, that is, out of a respect to the angels there present. Some understand the priests and ministers of God, called angels, particularly in the Apocalypse. S. Paul adds, that nature [2] having given to women long hair, designed it to be as a natural veil. In fine, he appeals to them, to be judges, whether it be not unbecoming in women to pray without a veil. But he will have men to be uncovered, and not to bear such a mark of subjection, as a veil is, by which a man would dishonour his head, that is, himself, and Christ, who is his head, and who appointed him, when he created him, to be head over the woman. He looks upon it as a dishonour and a disgrace for men to nourish their hair, as women should do. He also calls God the head of Christ, that is, of Christ, as man. Lest he should seem to lessen the condition of women more than necessary, he adds, that the propagation of mankind now depends on the woman, as well as on the man, seeing every man is by the woman. Wi.
4 Every man praying or prophesying with his head covered, disgraceth his head.Omnis vir orans, aut prophetans velato capite, deturpat caput suum.Praying or prophesying. By prophesying, in this place is meant, reading publicly in the Church, or singing, or explaining some part of the Scripture. To have the head covered, or uncovered, is in itself a thing very indifferent. Amongst the Greeks it was the custom always to sacrifice to their idols with heads uncovered; amongst the Romans, the opposite was the fashion, and among the Jews, as well formerly as at present, they always appear in their synagogues with heads covered. Calmet.
5 But every woman praying or prophesying with her head not covered, disgraceth her head: for it is all one as if she were shaven.Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
6 For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
7 The man indeed ought not to cover his head, because he is the image and glory of God; but the woman is the glory of the man.Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
8 For the man is not of the woman, but the woman of the man.Non enim vir ex muliere est, sed mulier ex viro.
9 For the man was not created for the woman, but the woman for the man.Etenim non est creatus vir propter mulierem, sed mulier propter virum.
10 Therefore ought the woman to have a power over her head, because of the angels.Ideo debet mulier potestatem habere supra caput propter Angelos.A power: That is, a veil or covering, as a sign that she is under the power of her husband: and this, the apostle adds, because of the angels, who are present in the assemblies of the faithful. Ch.
11 But yet neither is the man without the woman, nor the woman without the man, in the Lord.Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
12 For as the woman is of the man, so also is the man by the woman: but all things of God.Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
13 You yourselves judge: doth it become a woman, to pray unto God uncovered?Vos ipsi iudicate: decet mulierem non velatam orare Deum?
14 Doth not even nature itself teach you, that a man indeed, if he nourish his hair, it is a shame unto him?Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
15 But if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
16 But if any man seem to be contentious, we have no such custom, nor the church of God.Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesia Dei.If any man seem to be contentious about this matter, or any other, we have no such custom, nor hath the Church; that is, says S. Chrys. to have such quarrels and divisions. Or, as others understand it, we have no such custom for women to be in the Church uncovered. Wi.
17 Now this I ordain: not praising you, that you come together not for the better, but for the worse.Hoc autem præcipio: non laudans quod non in melius, sed in deterius convenitis.Now this I ordain, &c. S. Paul found that several abuses had crept in among the Corinthians at their Church meetings, where before the holy mysteries (though S. Chrys. thinks after them) they used to have those charitable suppers, called the Agape. For as our Saviour eat first a common supper with his apostles, before he instituted the holy sacrament, so the Christians in many places brought meats with them, and eat a supper together, in token of that friendship and union, which they had with all their brethren, before they began to celebrate the holy mysteries. It is this supper, which according to the common interpretation S. Paul here (v. 20.) calls the Lord's supper, [3] (though S. Aug. and some others by the Lord's supper, understand the holy sacrament itself of Christ's body and blood.) The apostle tells them, he hears there are divisions among them at their meetings, which he says will happen, as there must be also heresies, which God permits, that they who are approved, may be made manifest, that is, that on such occasions, the just may shew their fidelity and constancy in their duty to God. The apostle tells them, that it is not now to eat the Lord's supper, that is, there were such abuses among them, that it was not now to imitate the supper, which Christ made with his apostles, or, according to the exposition of S. Aug. this was not becoming persons, who, before the end of their meetings, were to partake of the divine mysteries. Wi.
18 For first of all I hear that when you come together in the church, there are schisms among you; and in part I believe it.Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse inter vos, et ex parte credo.
19 For there must be also heresies: that they also, who are approved, may be made manifest among you.Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.There must be also heresies: By reason of the pride and perversity of man's heart; not by God's will or appointment; who nevertheless draws good out of this evil, manifesting, by that occasion, who are the good and firm Christians, and making their faith more remarkable. Ch. — Not that God hath directly so appointed, as necessary: this originates in man's malice, and his sole pride, and great abuse of free-will. The providence of God draweth good out of evil, but woe to the man, says the Scripture, by whom scandal cometh, such as sects and heresies. Hence S. Augustin, c. viii. de vera relig. says: "Let us use heretics not so as to approve their errors, but to make us more wary and vigilant, and more strenuous in defending Catholic doctrine against their deceits."
20 When you come therefore together into one place, it is not now to eat the Lord's supper.Convenientibus ergo vobis in unum, iam non est Dominicam cœnam manducare.
21 For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.Unusquisque enim suam cœnam præsumit ad manducandum. Et alius quidem esurit: alius autem ebrius est.Every one taketh before his own supper to eat. The sense seems to be, that he took and brought with him, what he designed to eat with others, and give at that supper: but as soon as some were met (without staying for others, as he orders them, v. 33. when he again speaks of these suppers) the rich placing themselves together, began this supper, and did not take with them their poor brethren, who had brought nothing, or had nothing to bring; by this means, one indeed is hungry, and another is drunk, that is, had at least drunk plentifully, while the poor had nothing but shame, and confusion. By this means of eating and drinking without temperance and moderation, they were by no means disposed to receive afterwards the holy Eucharist. He tells such persons that committed these disorders, that if they be so hungry that they cannot fast, they should eat (v. 34.) before they come from home. We find these Agape forbidden to be made in the Churches, in the 28th canon of the council of Laodicea, a little before the general council of Nice. In S. Chrys.'s time, and from the first ages, every one received the sacrament of the holy eucharist fasting, as it is probable this was one of the things which S. Paul gave orders about, (v. 34.) when he came to Corinth. We must not imagine, that because Christ instituted the holy sacrament, and gave it to his apostles after he had supped with them, that the apostles, or the pastors of the Church, their successors, could not order it to be received fasting, and kneeling, for greater reverence and devotion. See S. Aug. on this same subject, in his letter to Januarius, liv. tom. 2. part 2. p. 126. Nov. edit. He says, that though it is evident the apostles did not receive the body and blood of Christ fasting, yet we must not on that account calumniate, or blame the universal Church, in which it is received only by those who are fasting. He says, it is most insolent madness to dispute against what is a custom in the universal Church. Wi.
22 What, have you not houses to eat and to drink in? Or despise ye the church of God; and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.Numquid domos non habetis ad manducandum, et bibendum? aut Ecclesiam Dei contemnitis, et confunditis eos, qui non habent? Quid dicam vobis? Laudo vos? in hoc non laudo.
23 For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread.Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Iesus in qua nocte tradebatur, accepit panem,I have received of the Lord. That is, by revelation from Christ, as well as from others, who were present with him, that which also I delivered to you by word of mouth, &c. Here he speaks of the holy sacrament itself, of the words of consecration, as the evangelists had done, and of the real presence of Christ's body and blood. — Which shall be delivered for you. In the common Greek copies, which is broken for you, to wit, on the cross. — You shall shew the death of the Lord. As often as you receive, it shall be with a devout and grateful remembrance of his sufferings and death for your sake. He puts every one in mind, that whosoever shall eat this bread, (v. 27.) so called from the outward appearances, or drink the chalice of the Lord unworthily, shall, by such a sacrilege, be guilty of the body and of the blood of the Lord. And (v. 29.) that he eateth, and drinketh judgment, or condemnation to himself, not discerning the difference betwixt celestial food and other meats, and not considering it to be truly the body of the Lord. See S. Chrys. hom. xxvii. If the words of our Saviour, this is my body, &c. were to be understood in a metaphorical and figurative sense only, is it probable that S. Paul, writing twenty-four years afterwards, to the new converted Gentiles at Corinth, would have used words, which full as clearly express a true and real presence of Christ's body in the eucharist, without one word to signify that this was to be understood in a figurative sense only? Wi.
24 And giving thanks, broke, and said: Take ye, and eat: this is my body, which shall be delivered for you: this do for the commemoration of me.et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.Juvenius, a native of Spain, and a priest, who flourished under Constantine the Great, about the year 329, has left us the life of Christ in hexameter verse, where speaking of the institution of the eucharist, he says, "Christ taught his disciples, that he delivered to them his own body;" and when he gave them the chalice, "he taught them that he had distributed to them his blood: and said, this blood remits the sins of the people: drink this, it is mine." Bibl. Max. P. P. T. iv. p. 74.

Discipulos docuit proprium se tradere corpus,

Edocuitque suum se divisisse cruorem.

Atque ait: Hic sanguis populi delicta remittit:

Hunc potate meum.

25 In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as you shall drink, for the commemoration of me.Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine. hoc facite quotiescumque bibetis, in meam commemorationem.
26 For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come.Quotiescumque enim manducabitis panem hunc, et calicem bibetis: mortem Domini annunciabitis donec veniat.
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.Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne: reus erit corporis, et sanguinis Domini.Or drink. Here erroneous translators corrupted the text, by putting and drink (contrary to the original, η πινη ) instead of or drink.Guilty of the body, &c. not discerning the body, &c. This demonstrates the real presence of the body and blood of Christ, even to the unworthy communicant; who otherwise could not be guilty of the body and blood of Christ, or justly condemned for not discerning the Lord's body. Ch. — The real presence in the sacrament is also proved by the enormity of the crime, in its profanation. See S. Chrys. hom. de non contem. ec. and hom. lx. and lxi. ad pop. Antioch. where he shews that the unworthy receiver imitates the Jews in crucifying Jesus, and trampling under foot his sacred blood. Hence the dreadful punishments we read of in verses 27 and 30.
28 But let a man prove himself: and so let him eat of that bread, and drink of the chalice.Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
29 For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.Qui enim manducat, et bibit indigne, iudicium sibi manducat, et bibit: non diiudicans corpus Domini.
30 Therefore are there many infirm and weak among you, and many sleep.Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.Therefore in punishment of the sin of receiving unworthily, many are infirm, visited with infirmities, even that bring death, which is meant by those words, many sleep. But it is a mercy of God, when he only punishes by sickness, or a corporal death, and does not permit us to perish for ever, or be condemned with this wicked world. To avoid this, let a man prove himself, examine the state of his conscience, especially before he receives the holy sacrament, confess his sins, and be absolved by those to whom Christ left the power of forgiving sins in his name, and by his authority. If we judge ourselves in this manner, we shall not be judged, that is, condemned. Wi.
31 But if we would judge ourselves, we should not be judged.Quod si nosmetipsos diiudicaremus, non utique iudicaremur.
32 But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.Dum iudicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
33 Wherefore, my brethren, when you come together to eat, wait for one another.Itaque fratres mei, cum convenitis ad manducandum, invicem expectate.
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.Si quis esurit, domi manducet: ut non in iudicium conveniatis. Cetera autem, cum venero, disponam.

Footnotes: 1 Corinthians 11

  • [1] V. 3. Debet mulier potestatem habere super caput suum, εξουσιαν, but some Greek copies have περιβολαιον, cinctorium, velum.
  • [2] V. 3. Nec ipsa natura docet vos. I do not find an interrogation in the Latin copies, as it is marked in the Greek, ουδε διδασκει υμας. The rest of the text seems to be better connected, if we read it with an interrogation.
  • [3] V. 17. Jam non est dominicam cænam manducare, κυριακον δειπνον. This expression is used no where else in the New Testament, and it is much more probable, that by it S. Paul signifies those charitable suppers, which the Christians had together, in imitation of Christ's supper with his disciples before he instituted the holy mysteries, which was after supper, as S. Paul here says, v. 25. and S. Luke xxii. The sacrament of the Lord's body and blood has been called the Eucharist, even from the first ages of the Christian religion, as appears by the epistles of S. Ignatius, by S. Irenæus, Tertullian, &c. The late pretended reformers found it called by this name in the Catholic Church. Why then should they, who pretend to nothing but Scripture, affect to give it no name but the Lord's supper, when these words in the Scripture signify a different supper?

1 Corinthians 10 Previous Chapter | 1 Corinthians 11 | 1 Corinthians 12 Next Chapter