1 Cor 11:1-34

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Home > The New Testament > First Corinthians > Chapter 11
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Summary[edit]

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IV. Regulation of Meetings (Chapter 11)
• Topic 6: "Now I praise you, brethren, that ye ... keep the ordinances as I delivered them unto you ..." (11:2)

• head coverings to be worn by women when praying and prophesying (11:1-16)

• Topic 7: "When ye come together in the church, I hear that there be divisions among you ..." (11:18)

• Last Supper is to be partaken worthily and not as a meal (11:17-34)

Discussion[edit]

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  • 1 Cor 11: Paul and Women. Some have characterized Paul as a chauvinist or even a misogynist (a hater of women) because of statements he makes in this chapter as well as 1 Cor 14. Here are a few points to keep in mind when seeking to understand these chapters in a broader context.
1. Paul belonged to a culture that was more patriarchal than our own. Although the LDS church also has a hierarchal order within the priesthood, a century and a half of feminist progress has made our current culture far more sensitive to issues of equal rights. Paul on the other hand, had been trained in the Jewish Rabbinical order, which emphasized the submission and inequality of women to men. When Paul speaks of the subservience of women, we must remember the society he lived in.
2. Paul’s writings about women are inconsistent. For example, in verse 5 of this chapter, he speaks of women prophesying. This seems to contradict statements he makes in 1 Cor 14:34 about women keeping silence in the churches.
3. Paul speaks frequently with great love and respect for certain women actively working in the ministry. Women seemed to play a very active role in some of the missionary efforts in which Paul was involved. Romans 16:1-4 mentions three women, Phoebe, Priscilla, and Aquilla, whom he describes as “fellow workers in Christ” and “servants in the church.” This seems to indicate that women had an important role in the early church, both as sister missionaries, and in a ministry perhaps similar to our Relief Society.
  • 1 Cor 11:4-5. It was the practice in Greece (and Corinth) for men to worship God uncovered, whereas Jews, both ancient and modern, cover their head during their worship. Paul’s statements with regards to this practice are purely cultural, and perhaps only applied to customs unique to the Corinthians. Paul understood the importance of regional cultural practices, and advises the Saints to adhere to them, rather than stirring things up in ways that might be offensive to some. It is also interesting to note that most women in the Middle East still veil their heads in the presence of men.
  • 1 Cor 11:8-9. Paul uses an argument from the story of the Garden of Eden in Gen 2:23 to make his point. Eve was taken from Adam's rib, not the other way around. In verse 9, Paul alludes to the LDS idea that the Eve's purpose was to help Adam. Interestingly, this idea is not found in Genesis, neither is it found in Abraham or Moses.
  • 1 Cor 11:11-12. Paul delivers what seems to be a clarification of his previous statements about the place of women in the church. Perhaps Paul understood that his comments might lead to unrightious dominion. Therefore, he reminds the Saints of the equality of men and women before God: "Neither is the man without the woman, neither the woman withoug the man...for as the woman is of the man, even so is the man also by the woman." Some commentators who wish to emphasize Paul's chauvanistic beliefs cite verses 8 and 9, but leave out Paul's clarifications in verses 11 and 12.
Elsewhere, in Gal 3:28 Paul says "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." Paul understood that men and women are equal before God, inspite of the different roles they have been given.
  • 1 Cor 11:16. Scholars disagree on the exact meaning of this scripture. Some believe that Paul is saying "we have no custom to be contentious." Others believe "custom" refers to women veiling their heads and that Paul insists upon this custom even in the face of contention. [1]
However, given the fact that Paul had just addressed the custom of eating of meat offered unto idols in a conciliatory, non-confrontational tone, it is possible Paul was trying to say "we should not enforce our views of this custom upon people who are contentious about it. It is more important to keep peace and harmony in the church, than it is to enforce non-essential customs upon people."
  • 1 Cor 11:17. Paul passes on to a new subject, prefacing it with a strong rebuke. He suggests that their congregational meetings leave them worse off, not better. Unlike his other admonitions which gave due praise for the Corinthian's efforts on a particular issue, with regards to this issue, Paul says "I praise you not."
  • 1 Cor 11:21-22. It was the Corinthian's custom to gather together to eat a meal as part of their sacramental ritual, as Jesus and his apostles did at the feast of the Passover. Most likely members were bringing their own food and eating it in front of others who were poor or had brought none to eat. Perhaps the pot-luck dinner had not yet been invented. Paul sharply condemns their shameless behavior in front of those that "have not" and goes on to remind them of the true spirit of the sacrament.
  • 1 Cor 11:27. It is common to misinterpret "unworthily" in this scripture. When taken out of context, "unworthy" could mean any type of sinful activity, and suggest that being a sinner makes a person unworthy of partaking of the sacrament. However, Paul in this case was referring to the disrespect and irreverence demonstrated by the Corinthians as they partook of the sacrament together. (See verses 21- 22) Paul is admonishing the Saints to administer this ordinance in a reverent and appropriate way, otherwise they are as guilty as those who crucified the Lord.
There are other places in the scriptures, such as 3 Ne 18:29 and Morm 9:28 that suggest that there should be a baseline of "worthiness" in order to partake of the sacrament. Current LDS policy states that members who have committed serious sins, or who are excommunicated or disfellowshiped are unworthy to partake of the sacrament. We also have a famous anecdote about President Kimball forgoing the sacrament after being distracted from reverent contemplation by the singing of the birds outside the window. Some Saints may choose not to partake because they don't feel they have achieved the proper frame of mind. Paul would have agreed on these points, but his actual meaning is different in this particular case.
It is also important to recognize that in a certain sense, we are all unworthy before God, and that partaking of the sacrament is an important part of receiving a remission of our sins and becoming worthy. We need not be perfect in order to partake of the sacrament. We only need be penitent and humble. God promises all those who come unto Him will be forgiven, and we can expect to receive that forgiveness each week at the sacrament table, as we come with a broken heart and a contrite spirit.
It is important to meet a "level" of personal righteousness when partaking of the sacrament, but also the importance of HOW we partake of it.
  • 1 Cor 11:28. By "examine" Paul means to enter the proper frame of mind, examine our belief in Christ, engage in self-introspection, and partake in a reverent and contemplative manner.
  • 1 Cor 11:29. The word "damnation" should more accurately be translated "judgement" or "condemnation." This softens the meaning considerably, as the word "damnation" denotes an eternal state of being, and "condemnation" denotes what may only be temporary. The mistranslation of scripture is of particular importance to various Protestant commentators who see the scripture as discouraging members from partaking in weekly communion when they should be.
In the case of the LDS church, those who deem themselves "unworthy" to partake of the sacrament often skip church all together so as not to be embarrassed being seen not partaking. If we notice those among our flock who do not partake of the sacrament, we should be careful not to judge them, but rather embrace them as friends and fellow Saints. Their decision not to partake amounts to a public confession of unworthiness and as such, it requires great courage and desire to change. These Saints should be admired for their integrity and their determination to continue to come to church in spite of not being able to fully participate. There are many others who choose to partake unworthily, rather than risk embarrassment in front of fellow members.
  • 1 Cor 11:31-32. By "judge ourselves" Paul repeats the idea he gave in verse 28 in different words: As we partake of the sacrament, we should judge, or examine ourselves, and if we do, we will escape the judgement of God. However, Paul then says that being judged by God is not necessarily a bad thing (verse 29), for if God judges and chastens us today, we will not be condemned with the world at the last day.
Paul's views on self-judgement here offer a counterpoint to a previous argument he made on the frailty of human judgement in 1 Cor 4:3. The apparent contradiction arises from the fact that in this scripture, Paul speaks of judgement exclusively associated with partaking the sacrament, whereas 1 Cor 4 speaks of judgement we pass on ourselves and others in daily life, which is bound to be faulty, self-serving, or biased. Perhaps the sacrament offers us the best possible circumstances to judge ourselves in righteousness, if we truly understand what the symbols of the sacrament mean.

Points to ponder[edit]

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Resources[edit]

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  • 1 Cor 11:10: Power on her head. Summarizing M. D. Hooker’s 1964 article in New Testament Studies titled “Authority on Her Head: An Examination of 1 Cor 11:10”, Julie M. Smith suggests on this T&S blog thread that a woman covering her head when praying or prophesying (v. 5) symbolizes suspension of the authority man is given over the woman, signifying the direct access Eve is given to God in these acts (see here for follow-up discussion at the Spinozist Mormon blog):
"When the woman chooses to veil, she is choosing to exercise power or control over her head--physical and metaphorical. In the context of praying or prophesying, a veiled woman is one in a direct relationship with God--man is no longer her head. Further, remember that the veiling is not done all the time, but only while engaging in prayer or prophecy. This is important: it points out that, particularly while in that relationship, the woman has direct access to God and, as her physical head is covered, so her metaphorical head (i.e., man) is covered or denied."
  • 1 Cor 11:31: Judging ourselves. See this post for discussion about God judging us vs. judging ourselves. In particular, note BrianJ's comment #20 which sketches one way to read this verse.

Notes[edit]

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