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1Co 11:27. Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως) Some read ἢ formerly for καὶ, but καὶ[103] remains, as in what follows, of the body AND blood of the Lord. From the particle ἢ Pamelius, writing to Cypria[104] concerning the Lapsed, impugns the necessity of communion in both kinds. The disjunctive particle, if any one thinks that Paul used it, does not, however, separate the bread and the cup; otherwise the cup might as well be taken without the bread, as the bread without the cup. Paul twice demands, both with the bread and with the cup, the remembrance of the Lord Jesus, according to His own words, 1Co 11:24-25; but in the manner, in which the Lord’s Supper was celebrated among the Corinthians, a man might at the same time both eat this bread and drink the cup, and yet apart [separately] he might eat this bread unworthily or drink this cup unworthily, since the remembrance of the Lord was certainly profaned by any impropriety, though it were only in the case of one of the two elements, 1Co 11:21. But if any one among the Corinthians even in that time of confusion took the bread without the cup, or the cup without the bread, on that very account he took it unworthily, and became guilty of the body and blood of the Lord.-ἀναξίως unworthily) They do so, not only who are without repentance and faith, but who do not examine themselves. The unworthiness of him, who eats, is one thing, of eating, is another. “Some indeed say, that he excludes, not a person unworthy, but one receiving unworthily, from the sacred ordinance. If then even a worthy person approaching unworthily is kept back, how much more an unworthy person, who cannot worthily partake?”-Pelagius among the works of Jerome.
[103] The margin of the second edition, with the Germ. Ver., confirms this, his more recent opinion, which is different from the decision of the first edition.-E. B.
[104] yprian (in the beginning and middle of the third century: a Latin father). Ed. Steph. Baluzii, Paris. 1726.
BCDGfg Vulg., Cypr., read ἢ, which may seem to favour the Romish doctrine of communion in one kind being sufficient. A (and according to Lachm., which Tisch. contradicts, A or D) and translator of Orig. read καὶ.-ED.