Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: Acts 10:25-26, 34-35, 44-48
Peter in the House of Cornelius (Continuation)
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[25] When Peter entered, Cornelius met him and fell down at his feet and worshipped him. [26] But Peter lifted him up, saying, "Stand up; I too am a man."
Peter's Address
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[34] And Peter opened his mouth and said: "Truly I perceive that God shows no partiality, [35] but in every nation any one who fears him and does what is right is acceptable to him.
The Baptism of Cornelius and His Family
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[44] While Peter was still saying this, the Holy Spirit fell on all who heard the word. [45] And the believers from among the circumcised who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles. [46] For they heard them speaking in tongues and extolling God. Then Peter declared, [47] "Can any one forbid water for baptizing these people who have received the Holy Spirit just as we have?" [48] And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.
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Commentary:
25-26. It is difficult at first for pagans to realize what is happening when God manifests himself to them, makes his will known and confers his gifts upon them through the medium of other men: their first reaction is to think that these must be celestial beings or gods in human form (cf. 14:11), until it is quite clear that they are men of flesh and blood. That is how it is: men and women are the defective but essential instruments whom God normally uses to make known his plans of salvation. God in his providence acts in this way, first in the Old Testament and particularly in the New Testament; a prime example is to be seen in the Christian priesthood.
"Every high priest [is] chosen from among men" (Heb 5:1) to be sent back to his brethren as a minister of intercession and forgiveness. "He must therefore be a member of the human race, for it is God's desire that man have one of his like to come to his aid" (St Thomas Aquinas, "Commentary on Heb.", 5, 1).
It has been said that everything about the Gospel of Jesus Christ is quite excellent, except the persons of his ministers--because these priests, who have been consecrated by a special sacrament, are also sons of Adam, and they still have the weak nature of sons of Adam even after being ordained.
"Most strange is this in itself [...] but not strange, when you consider it is the appointment of an all-merciful God; not strange in him. [...] The priests of the New Law are men, in order that they may 'condole with those who are in ignorance and error, because they too are encompassed with infirmity' (Heb 5:2)" (J. H. Newman, "Discourses Addressed to Mixed Congregations").
If priests were not men of flesh and blood, they would not feel for others, who are made of the same stuff; they would not understand their weakness. But in fact they do share the human condition and do experience the same temptations.
34-43. Peter's short address is his first to non-Jews. It begins with the central idea that God is impartial: he wants all men to be saved through the proclamation of the Gospel (vv. 34-36). This is followed by a summary of Jesus' public life (vv. 37-41) and, finally, the statement (the first time it appears in Acts) that Jesus Christ has been made Judge of the living and the dead (v. 42). As in all Christian preaching to Gentiles, proofs from Scripture take a secondary place (v. 43).
34. This verse refers to 1 Samuel 16:7, where the Lord, in connection with the anointing of David as king of Israel, tells the prophet, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord sees not as man sees; man looks on the outward appearance, but the Lord looks on the heart." When God calls and offers salvation to his elect, he does not judge as men do. With him distinctions regarding social class, race, sex or education do not count.
Here St Peter proclaims that the Old Testament prophecies about the Jews and the Gentiles forming one single nation (Is 2:2-4; Joel 2:28; Amos 9:12; Mich 4:1) and Jesus' words calling everyone to enter his Kingdom (cf. Mt 8: 11; Mk 16:15-16; Jn 10:16) should be interpreted literally.
44-48. This scene is reminiscent of Pentecost. There the Holy Spirit came down on the first disciples, Jews all of them. Now he is given to Gentiles, unexpectedly and irresistibly. It is as if the Lord wanted to confirm to Peter everything he had so far revealed to him about the admission of Cornelius to the Church. The centurion and his family are baptized on Peter's instructions, without first becoming Jews through circumcision.