Biography of Fr. Nicholas: Nicholas of Goran (Or GORRAIN) was a Medieval preacher, and scriptural commentator; b. in 1232 at Gorron, France; d. about 1295. He entered the Dominican Order in the convent of his native town and became one of its most illustrious alumni. His talents singled him out for special educational opportunities, and he was sent accordingly to the famous convent of St. James in Paris. In this convent he subsequently served several terms as prior. His piety and sound judgment attracted the attention of Philip IV of France, whom he served in the double capacity of confessor and adviser. In most of his ecclesiastical
studies he does not seem to have excelled notably; but in preaching and
in the interpretation of the Scriptures he was unsurpassed by any of
his contemporaries. His scriptural writings treat of all the books of
the Old and the New Testament, and possess more than ordinary merit. Indeed, in such high esteem were they held by the doctors of the University of Paris that the latter were wont to designate their author as excellens postulator.
The commentaries on the Books of Ecclesiastes, Ezechiel, and Daniel,
while generally attributed to Nicholas of Gorran, have at times been
ascribed to a different authorship. His commentary on the Epistles of St. Paul
is remarkably well done, and his gloss on the Apocalypse was deemed
worthy of the highest commendation. Besides his Scriptural writings he
commented on the Lombard's Book of Sentences and on the Book of
Distinctions. His commentaries on the Gospels were published in folio at
Cologne (1573) by Peter Quentel; and at Antwerp (1617) by John Keerberg. His commentaries on the Epistles of St. Paul were published at Cologne (1478); Hagenau (1502); Paris (1521); Antwerp (1617). [Source: New Advent, very slightly modified by me]. Translated by Qwen.
Father Nicholas of Gorran's Commentary on 1 Corinthians 11:23-26
1 Cor 11:23: "For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread…"
Concerning the institution [of the Eucharist], [the Apostle] shows first what the Lord did, second what He said: "Take and eat."
Regarding what the Lord did, he demonstrates four things: namely, (1) certainty, because he received it from the Lord; (2) dissemination, because he handed it on to them; (3) the time or opportunity, because it was at night, when He was betrayed; (4) the manner or sequence of the action, because "he took," etc.
He says therefore: "For I…" — as if to say: "Therefore I do not praise you, because it is the Body of the Lord which you receive unworthily. For I received" — that is, I learned — "from the Lord" (Galatians 1:12): "For I did not receive it from man, nor was I taught it" — "what I also delivered to you" — I did not hide it. "For wisdom hidden and a treasure unseen, what profit is in either?" (Sirach/Ecclesiasticus 20:32).
"I received," I say, this, namely: "that the Lord Jesus, in the night when the betrayal took place" — in the evening of the night, namely the fourteenth day of the moon, according to the command of Exodus 12:6, 18 — "took bread" (Matthew 26:26) "and giving thanks" — for the reparation of humanity which was about to happen — "he broke." That breaking was not in the body of Christ, but in the appearance (species) of bread; and it was real, not phantom-like, as some have said, because nothing similar to the illusions of magicians occurs there, according to Ambrose.
1 Cor 11:24 "And he said, 'Take and eat; this is my body which will be given for you. Do this in remembrance of me.'"
Here, concerning what the Lord said, the words are addressed: first, those pertaining to the use and distribution of the Eucharist: "Take and eat"; second, those pertaining to consecration: "This is my body"; third, those pertaining to signification: "Do this."
He says therefore: "Take and eat." Some say that by saying this, He transubstantiated by His secret power. Others say that He first transubstantiated, and afterwards said "Take," etc. "This" — that is, under this appearance is contained my substantial body, "which will be given for you," although under another appearance. "Do this" — that is, receive my body — "in remembrance of me" — that is, in memory of my death and passion.
1 Cor 11:25: "In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.'"
Above, he showed them to be blameworthy because they received the Body of the Lord unworthily; and this from the institution in the form of wine, where he places: first, what pertains to distribution; second, what pertains to consecration: "This cup is the new [covenant]"; third, what pertains to reception or frequentation: "Do this."
He says therefore: "In the same way" — that is, just as he did in the institution of this sacrament in the form of bread, similarly, namely for our exhortation and salvation — "and he took the cup after he had supped," the old Passover now being finished. From this it is clear that the disciples had already received the Body, and thus it is clear that the transubstantiations do not wait for one another, as some have said.
"He took," I say, "saying: 'This cup'" — that is, what is contained in this cup — "is the new covenant" — that is, of the new covenant, or of the new doctrine (affirmative), or of the new promise — "in my blood," poured out — that is, my blood contained in this cup is confirmatory of the new covenant. For a covenant/testament is confirmed over the dead. "Do this" — namely, take and drink — "as often as you drink," namely, my blood under the appearance of wine. "And this in remembrance of me" — that is, in memory of my passion.
1 Cor 11:26: "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes."
This is the third reason taken from the signification of the sacrament, where: first, he shows that the sacrament of the Eucharist is taken in remembrance of Christ's death; second, he concludes that whoever receives unworthily is guilty of [the Lord's] death: "Therefore whoever eats…"
In the first part he touches on three things: first, the use of this sacrament; second, the sign: the death of the Lord; third, the terminus: "Until he comes."
He says therefore: "As often as" — that is, as if: "Therefore you ought to receive in memory of me, indeed because as often as you eat this bread, thus consecrated, which is the singular bread, concerning which Wisdom 16:20: 'You gave them bread from heaven' — 'and drink the cup'" — that is, what is contained in the cup — "you will proclaim the death of the Lord accomplished for you" — that is, you will represent. For the Lord wished that so great a benefit not be forgotten, according to Sirach 29:20: "Do not forget the kindness of your surety"; for He gave His soul for you.
"You will proclaim," I say, which indeed must be done "until the Lord comes to judgment" (Matthew 28:20): "Behold, I am with you always, even to the end of the age."
Note on "and you drink the cup": The Fourfold Cup of the Lord
Observe how many kinds of the Lord's cup are found. For there is a fourfold cup:
The Material Cup: which ought to be taken sparingly, given generously.
The first [precept] is against the gluttonous; the second against the avaricious.
"Taken sparingly" against immoderation, because Proverbs 23:30 says: "For whom is 'woe'? for whom is 'alas'? for whom is strife? for whom is the pit? for whom are wounds without cause? for whom is redness of eyes? Is it not for those who linger over wine, and who study to drain the cups?" — that is, to drink beyond measure.
"Given generously" against avarice, because Matthew 10:42 says: "Whoever gives to one of these little ones even a cup of cold water in the name of a disciple, amen I say to you, he shall not [lose his reward]."
The Sacramental Cup: which ought to be taken innocently, handled reverently.
Therefore the cup of the Lord ought to be taken innocently, namely without mortal sin, because below, same chapter, v. 27, it says: "Whoever drinks the cup of the Lord…"
Handled reverently, because below, same chapter, v. 26: "As often as you drink the cup of the Lord, you proclaim the death of the Lord." Therefore Psalm 23:5: "You have anointed my head with oil, and my cup…"
The Spiritual Cup: namely, of passion or of penance, because it ought to be taken willingly and endured joyfully.
Taken willingly, by the example of Christ and the martyrs, like a health-giving medicine: Psalm 116:13: "I will take the cup of salvation."
Endured joyfully, like a meritorious burden: Lamentations 4:21: "Rejoice and be glad, O daughter of Edom, who dwells in the land of Uz; to you also the cup shall come; you shall be drunk and stripped naked."
The Blameworthy Cup: namely, of fault, which ought to be poured out simply.
CONTINUE
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