How is it then, brethren? when you come together, every one of you has a psalm, has a doctrine, has a tongue, has a revelation, has an interpretation. Let all things be done unto edifying.
All Commentaries on 1 Corinthians 14:26 Go To 1 Corinthians 14
Cornelius a Lapide
AD 1637
How is it then, brethren? . . . Let all things be done unto edifying. "Every one of you" Isaiah , of course, distributive. It is not meant that each one had all these things, but one had one thing, another another. Whoever of you has a Psalm , or a doctrine, or a Revelation , or an interpretation, or the gift of tongues, let him sing the praises of God, or pour forth his prayers and other devotions.
Hath a psalm. The grace of composing and singing psalms or hymns. So Pliny writes to Trajan that the Christians were wont to sing hymns before dawn to Christ as God.
Hath a revelation. A revelation and exposition, either of some difficult passage of Holy Scripture, or of some future or unrevealed event.
We should notice from this passage that in the Primitive Church the rites and order of Divine Service, instituted by Paul and the other Apostles, were somewhat as follows: (1.) Psalm were sung by all; (2.) the Holy Scriptures were read; (3.) the Bishop preached; (4.) then followed the Eucharist, which at that time consisted of simply the oblation, the consecration, communion, the canon and Lord"s Prayer, and some collect to which the people answered, "Amen." (5.) All communicated; (6.) some, inspired by the Holy Spirit, would utter or sing, in different tongues, psalms or hymns to the praise of God, others would prophesy; (7.) some, after the Jewish fashion, would interpret the Holy Scriptures or give an exhortation, and that by two or three, especially prophets or men full of the Spirit; others would listen and then ask questions about what had been said. This was done even by the women, though this was an abuse corrected by S. Paul; and when anything particularly good or pious was said, they would all exclaim together, "Amen, amen! " (8.) All was concluded with the agape, which was a common feast and a symbol of brotherly love, after which prayers and hymns again were used. Justin, in the passage quoted below, enumerates all these in order. He says: "In all the oblations which we offer we praise with thanksgiving" (the first part) "the Maker of all, through His Son Jesus Christ and the Holy Spirit; and on the day called Sunday there is an assembly of all who live in town or country, and the commentaries of the Apostles or writings of the Prophets are read" (the second part). "Then when the reader ceases, he who presides delivers a sermon, in which he instructs the people, or exhorts them to practise the good things they have heard" (the third part). "Upon this we all rise together and offer up prayers, and as I have said, when the prayers are finished, bread is offered with wine and water; and the same president, as far as he can, offers up prayers and thanks givings, and the people answer with acclamation, "Amen!"" (the fourth part). "Then there is made a distribution, and communication with thanksgiving to each one present, of the gifts, and the same is sent by means of the deacons to the absent" (the fifth part)—Justin (Apol. ii. ad Ant.). The sixth, seventh, and eighth parts are described indiscriminately by Tertullian (Apol. xxxix.): "Our supper shows its nature by its name of agape, which denotes love. We do not sit down to it without first praying to God. Then follows washing of the hands, lights are brought in, and as each one is able from the Holy Scriptures or his own gifts, he utters praise aloud, and the feast is ended also with prayer." Philo (de Essæis) gives a similar account.
We must notice, secondly, that these gifts and this fervour were of short continuance. Still, the Church has retained as far as possible the order and method then observed. Hence our present customs are the legitimate descendants of the eight mentioned above.
1. To the saying of Psalm , &c, have succeeded the Hours of Mattins, Lauds, and Prime.
2. To the prophecies, readiness with exposition and homilies, not only in the Hours, but also in the Mass, in the form of the Epistle and Gospel.
3. After the Gospel comes the sermon.
4. Now as then we have the Mass, in which, at the end of the collect, a clerk says "Amen!" for the people.
The fifth, as well as the sixth, seventh, and eighth, have fallen somewhat into abeyance, except that hymns and the Lesser Hours are sung after Mass, and that monks, in their assemblies for worship, are wont to discourse of spiritual things, as Cassian relates (Collat. Patrum).
