Lectio 7
Lecture 7
Receptate Dominum digne
Receive the Lord worthily
11:27 Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. [n. 687]
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 Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat. [n. 695]
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 Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. [n. 697]
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 Ideo inter vos multi infirmi et imbecilles, et dormiunt multi. [n. 700]
11:30 Therefore, there are many infirm and weak among you: and many sleep. [n. 700]
11:31 Quod si nosmetipsos dijudicaremus, non utique judicaremur. [n. 702]
11:31 But if we would judge ourselves, we should not be judged. [n. 702]
11:32 Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur. [n. 705]
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 Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate. [n. 706]
11:33 Wherefore, my brethren, when you come together to eat, wait for one another. [n. 706]
11:34 Si quis esurit, domi manducet, ut non in judicium conveniatis. Cetera autem, cum venero, disponam. [n. 708]
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. Postquam Apostolus ostendit dignitatem huius sacramenti hic excitat fideles ad sumendum illud reverenter: et
687. After showing the dignity of this sacrament, the Apostle now rouses the faithful to receive it reverently.
primo ponit periculum quod imminet indigne sumentibus;
First, he outlines the peril threatening those who receive unworthily;
secundo adhibet salutare remedium, ibi probet autem, et cetera.
second, he applies a saving remedy, at but let a man prove himself.
688. Dicit ergo primo itaque, ex quo hoc quod sacramentaliter manducatur, est corpus Christi et, quod bibitur, est sanguis Christi, quicumque manducaverit hunc panem, vel biberit calicem indigne, reus erit corporis et sanguinis Domini.
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 quibus verbis, primo, considerandum est qualiter aliquis indigne manducat et bibit: quod quidem, secundum Glossam contingit tripliciter.
In these words must be considered, first, how someone eats or drinks unworthily. According to a Gloss this happens in three ways.
Primo quidem quantum ad celebrationem huius sacramenti, quia scilicet aliquis aliter celebrat sacramentum Eucharistiae, quam a Christo traditum est: puta si offerat in hoc sacramento alium panem quam triticeum, vel alium liquorem, quam vinum de vite. Unde Lev. X, 1 s. dicitur quod Nadab et Abiu, filii Aaron, obtulerunt coram Domino ignem alienum, quod eis praeceptum non erat: egressusque ignis a Domino, devoravit eos.
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. Secundo ex hoc quod aliquis non devota mente accedit ad Eucharistiam. Quae quidem indevotio quandoque est veniale: puta cum aliquis, distracta mente ad saecularia negotia, accedit ad hoc sacramentum habitualiter retinens debitam reverentiam ad ipsum; et talis indevotio licet impediat fructum huius sacramenti, qui est spiritualis refectio, non tamen facit reum corporis et sanguinis Domini, sicut hic Apostolus loquitur.
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.
Quaedam vero indevotio est peccatum mortale, quae scilicet est cum contemptu huius sacramenti, prout dicitur Malach. I, 12: vos polluistis nomen meum in eo quod dicitis: mensa Domini contaminata est, et quod supponitur contemptibile. Et de tali indevotione loquitur Glossa.
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. Tertio modo dicitur aliquis indignus ex eo quod cum voluntate peccandi mortaliter, accedit ad Eucharistiam. Dicitur enim Levit. XXI, 23: non accedat ad altare qui maculam habet.
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).
Intelligitur aliquis maculam peccati habere, quamdiu est in voluntate peccandi, quae tamen tollitur per poenitentiam. Per contritionem quidem, quae tollit voluntatem peccandi, cum proposito confitendi et satisfaciendi, quantum ad remissionem culpae et poenae aeternae; per confessionem autem et satisfactionem quantum ad totalem remissionem poenae et reconciliationem ad membra Ecclesiae.
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.
Et ideo in necessitate quidem, puta quando aliquis copiam confessionis habere non potest, sufficit contritio ad sumptionem huius sacramenti. Regulariter autem debet confessio praecedere cum aliqua satisfactione. Unde in libro de Eccl. dogmatibus dicitur: communicaturus satisfaciat lacrymis et orationibus, et confidens de Domino mundus accedat ad Eucharistiam intrepidus et securus. Sed hoc de illo dico quem capitalia peccata et mortalia non gravant. Namque, quem mortalia crimina post baptismum commissa premunt, hortor prius publica poenitentia satisfacere, et ita sacerdotis iudicio reconciliatum communioni sociari, si non vult ad condemnationem Eucharistiam percipere.
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. Sed videtur quod peccatores non indigne accedant ad hoc sacramentum. Nam in hoc sacramento sumitur Christus, qui est spiritualis medicus, qui de se dicit Matth. c. IX, 12: non est opus valentibus medicus, sed male habentibus.
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).
Sed dicendum quod hoc sacramentum est spirituale nutrimentum, sicut baptismus est spiritualis nativitas. Nascitur autem aliquis ad hoc ut vivat, sed non nutritur nisi iam vivus. Et ideo hoc sacramentum non competit peccatoribus, qui nondum vivunt per gratiam: competit eis tamen baptismus.
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.
Et, praeterea, Eucharistia est sacramentum caritatis et ecclesiasticae unitatis, ut dicit Augustinus Super Ioannem. Cum igitur peccator careat caritate, et sit separatus merito ab Ecclesiae unitate, si accedat ad hoc sacramentum, falsitatem committit, dum significat se habere caritatem, quam non habet.
Furthermore, the Eucharist is the sacrament of love and ecclesial unity, as Augustine say 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.
Quia tamen peccator quandoque habet fidem huius sacramenti, licitum est ei hoc sacramentum inspicere, quod omnino infidelibus denegatur, ut Dionysius dicit III cap. Ecclesiasticae hierarchiae.
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. Secundo considerandum est, quomodo ille qui indigne sumit hoc sacramentum, sit reus corporis et sanguinis Domini. Quod quidem in Glossa tripliciter exponitur.
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.
Uno modo materialiter: incurrit enim reatum ex peccato commisso circa corpus et sanguinem Domini, prout in hoc sacramento continetur, quod indigne sumit, et ex hoc eius culpa aggravatur. Tanto est enim eius culpa gravior, quanto maior est contra quem peccatur. Hebr. X, 29: quanto magis putatis deteriora mereri supplicia eum, qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit?
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. Secundo exponitur per similitudinem, ut sit sensus reus erit corporis et sanguinis Domini, et mortis Domini poenas dabit, hoc est, ac si Christum occiderit, punietur, secundum illud Hebr. VI, 6: rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.
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).
Sed secundum hoc videtur gravissimum esse peccatum eorum qui indigne sumunt corpus Christi.
But according to this the gravest sin seems to be committed by those who receive the body of Christ unworthily.
Sed dicendum quod peccatum aliquod habet gravitatem dupliciter. Uno modo ex ipsa specie peccati, quae sumitur ex obiecto, et secundum hoc gravius est peccatum quod contra divinitatem committitur, puta infidelitas, blasphemia vel aliquid huiusmodi, quam quod committitur contra humanitatem Christi. Unde et ipse Dominus Matth. XII, 32 dicit, quod qui dixerit verbum contra filium hominis remittetur ei: qui autem dixerit contra Spiritum Sanctum, non remittetur ei. Et iterum, gravius est peccatum quod committitur contra humanitatem in propria specie, quam sub specie sacramenti.
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.
Alio modo gravitas peccati attenditur ex parte peccantis. Magis autem peccat qui ex odio aut invidia vel ex quacumque malitia peccat, sicut peccaverunt illi qui Christum crucifixerunt, quam qui peccat ex infirmitate, sicut interdum peccant illi qui indigne sumunt hoc sacramentum. Non ergo per hoc intelligitur quod peccatum indigne sumentium hoc sacramentum, comparetur peccato occidentium Christum secundum aequalitatem sed secundum similitudinem speciei: quia utrumque est circa eumdem Christum.
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. Tertio modo exponitur reus erit corporis et sanguinis Domini, id est corpus et sanguis Domini facient eum reum. Ita enim bonum male sumptum nocet, sicut prodest malum quo quis bene utitur, sicut stimulus Satanae Paulo.
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.
Per haec autem verba excluditur error quorumdam dicentium, quod quam statim hoc sacramentum tangitur a labiis peccatoris, desinit sub eo esse corpus Christi. Contra quod est quod Apostolus dicit: quicumque manducaverit panem hunc, vel biberit calicem Domini indigne. Secundum enim praedictam opinionem nullus indignus manducaret vel biberet. Contrariatur autem praedicta opinio veritati huiusmodi sacramenti, secundum quam tamdiu corpus et sanguis Christi manent in sacramento, quamdiu remanent species, in quocumque loco existant.
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. Deinde cum dicit probet autem, etc., adhibet remedium contra praedictum periculum. Et
695. Then when he says, but let a man prove himself, he applies a remedy against this peril.
primo ponit remedium;
First, he suggests the remedy;
secundo assignat rationem, ibi qui enim manducat, etc.;
second, he assigns a reason, at for he who eats;