New to this forum, thought I would offer my humble opinion on the matter. I believe denying a christian the right to receive a gift specifically mentioned by Christ himself in the gospels to be for ALL of his followers is shameful. For the people that quote the passage in 1 Corinthians 11, I wish you would read the entire letter addressing the church at Corinth. This passage was obviously written to a group of “christians” who were taking the gift of Christ in vain and not following the teachings that Christ laid out for us to love one another as brother. Paul was not speaking to deny anyone the gift that our Lord had given us, but simply attempting to correct the non-loving manner in which it was being recieved i.e. “Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk. Do you not have houses in which to eat and drink ? Or do you despise the church (see later Greek explanation of what church meant) of God and shame those who have nothing ? What shall I say to you? Shall I praise you? In this I will not praise you.” People were coming and partaking in communion with one another while drunk and full, not appreciating fully the gift Christ had given us. By coming together and eating together as a “church”, the early christians were following a jewish custom of inviting to a meal thos which they wished to share peace and unity with. The church at Corinth was obviously denying the poor the opportunity to share in communion with them, explicitly denying the wishes of Christ. The word for church commonly used in the original Greek translations of the bible was Ekklesia- meaning in the simplest form a group of people (in this instance christians) coming together as a group.
PART ONE
Hi kh41507, welcome to CAF. there is no shame here, there are some great minds throughout history that have read the passages you cite and all have come to the same conclusion. They and we have read the entire chapter many times over, we are not cherry picking for the sake of proving a point. This is what our Church and Faith teaches. So I think that in your question you have already answered why the Catholic Church deals with Communion the way it does.
As in post # 68, I stated: “Fact is the Catholic Church cares very much for all souls (Protestants included ), not just Catholic souls, and as Spencerian referenced 1 Corinthians 11, the Catholic Church is so sensitive to protecting a person’s soul that the Church does not want anyone heaping condemnation upon themselves, either knowingly or unwittingly”
It is not that we do not want folks from receiving the Body, Blood, Soul, and Divinity of our Lord and Savior. It is that we are so in tuned with what it really is that we do not want to be the instrument of someones condemnation.
The following are the footnotes to
1 COR 11 that explains this a little more:
9 [17-34] Paul turns to another abuse connected with the liturgy, and a more serious one, for it involves neglect of basic Christian tradition concerning the meaning of the Lord’s Supper. Paul recalls that tradition for them and reminds them of its implications.
10 [19] That . . . those who are approved among you may become known: Paul situates their divisions within the context of the eschatological separation of the authentic from the inauthentic and the final revelation of the difference. The notion of authenticity-testing recurs in the injunction to self-examination in view of present and future judgment (1 Cor 11:28-32).
11 [23-25] This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.
12 [27] It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus’ intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf 1 Cor 8:12).
13 [28] Examine himself: the Greek word is similar to that for “approved” in 1 Cor 11:19, which means “having been tested and found true.” The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus’ death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18-25).
14 [29-32] Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krino, 1 Cor 11:31, 32) discernment (diakrino, 1 Cor 11:29, 31), and condemnation (katakrino, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus’ death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God’s concern; it is a medicinal measure meant to rescue us from condemnation with God’s enemies.