From: 1 Corinthians 15:1-11
Christ’s Resurrection and His Appearances
[3] For I delivered to you as of first importance what I also received, that Christ
died for our sins in accordance with the scriptures, [4] that he was buried, that
he was raised on the third day in accordance with the scriptures, [5] and that he
appeared to Cephas, then to the twelve. [6] Then he appeared to more than five
hundred brethren at one time, most of whom are still alive, though some have fal-
len asleep. [7] Then he appeared to James, then to all the apostles. [8] Last of
all, as to one untimely born, he appeared also to me. [9] For I am the least of
the apostles, unfit to be called an apostle, because I persecuted the church of
God. [10] But by the grace of God I am what I am, and his grace toward me was
not in vain. On the contrary, I worked harder than any of them, though it was not
I, but the grace of God which is with me. [11] Whether then it was I or they, so
we preach and so you believed.
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Commentary:
1-58. Some of the Corinthian Christians were objecting to the doctrine of the re-
surrection of the dead, because this was a belief with which Greeks were unfami-
liar, even those Greeks who held that the soul was immortal. Given the great im-
portance of this doctrine, St Paul replies at length, pointing first to the historical
fact of Christ’s resurrection (vv. 1-11 ) and how it necessarily connects up with
the resurrection of the dead in general (vv. 12-34). He then goes on to discuss
what form this resurrection will take (vv. 35-58). This epistle, which began with
an exposition on Jesus Christ crucified, the power and wisdom of God (cf. 1:18-
2:5), ends with a development of doctrine on the resurrection of Christ and the
consequent resurrection of the members of his mystical body.
To understand what St Paul is saying it is useful to bear in mind that here he is
referring only to the glorious resurrection of the just. Elsewhere in Sacred Scrip-
ture it is clearly stated that all men will rise from the dead (cf., e.g., Jn 5:28-29;
Acts 24:15).
1-11. The resurrection of Jesus Christ is one of the essential doctrines of the
Catholic faith, explicitly stated in the first creeds or symbols of the faith. It is in
fact the supreme argument in favor of the divinity of Jesus and his divine mission:
our Lord proclaimed it many times (cf., e.g., Mt 16:21-28; 17:22-27; 20:17-19),
and by rising from the dead he provided the sign which he had promised those
who did not believe him (cf. Mt 12:38-40).
This point is so important that the primary role of the Apostles is to bear witness
to Christ’s resurrection (cf. Acts 1:22; 2:32; 3:15; etc.); the proclamation of the
resurrection of the Lord is the very core of apostolic catechesis (cf., e.g., the dis-
courses of St Peter and St Paul reported in the Acts of the Apostles).
3-8. On the verbs “deliver” and “receive” see the note on 1 Cor 11:23-26. St Paul
reminds the Corinthians of certain basic points in his preaching — that Jesus
Christ died for our sins; “that he was buried, that he was raised on the third day
in accordance with the scriptures” (a statement which has passed directly into
the Creed) and was seen by many people.
It should be pointed out that the Greek verb translated as “appeared” refers to
being seen by the eye. This is relevant to studying the nature of the appearances
of the risen Jesus: St Paul is speaking of true, ocular, sight; there seems to be
no way this can be identified with imagination or intellectual vision.
The appearances of the risen Christ are a direct proof of the historical fact of his
resurrection. This argument gains special force when one remembers that at the
time this letter was written many people who had seen the risen Lord were still
alive (v. 6). Some of the appearances referred to by St Paul are also mentioned
in the Gospels and in Acts — that to Peter (cf. Lk 24:34), those to the Apostles
(cf., e.g., Lk 24:36-49; Jn 20:19-29), that to St Paul himself (cf. Acts 9:1-6);
others — that to James and to the five hundred brethren — are mentioned only
here.
The importance of this passage is enhanced by the fact that it is the earliest do-
cumentary record earlier than the Gospels — of our Lord’s resurrection, which had
taken place scarcely twenty years earlier.
4. “Was buried”: in recounting the death of Christ, all four evangelists expressly
mention that his body was buried (cf. Mt 27:57-61 and par.). St Paul also con-
firms the fact in this letter, written very soon after the time, thereby confirming
a tradition which had come down from the beginning (v. 3). The fact that Christ’s
body was buried eliminates any doubt about his death, and underlines the mira-
cle of the Resurrection: Jesus Christ rose by his own power, rejoining his soul
with his body, and leaving the tomb with the same human body (not merely the
appearance of a body) as died and was buried, although now that body was glori-
fied and had certain special properties (cf. note on 15:42-44). The Resurrection,
therefore, is an objective, physical event, witnessed to by the empty tomb (cf.
Mt 28:1ff and par) and by Christ’s appearances.
“He was raised on the third day”: Jesus died and was buried on the evening of
Good Friday; his body lay in the tomb the entire sabbath, and rose on the Sun-
day. It is correct to say that he rose on the third day after his death, even though
it was not a full seventy-two hours later.
“According to the scriptures”: St Paul may be referring to certain passages of the
Old Testament which — “after” the event — were seen to foreshadow the Resurrec-
tion — for example, the episode of Jonah (chaps. 1-2), which Jesus in fact applied
to himself (cf. Mt 12:39-40; cf. also Hos 6:1-2 and Ps 16:9-10).
9-10. St Paul’s humility, which leads him to think that his past faults render him
unworthy of the grace of the apostolate, is precisely what gives God’s grace scope
to work in him. “Admit outright that you are a servant whose duty it is to perform
very many services. Do not pride yourself on being called a son of God: let us re-
cognize grace, yet be mindful of our nature; do not be proud of having rendered
good service, of having done what you were supposed to do. The sun fulfills its
function; the moon obeys, the angels carry out their charge. The Lord’s chosen in-
strument for the Gentiles says, ‘I am unfit to be called an apostle, because I per-
secuted the church of God’ (1 Cor 15:9) [...]. Neither should we seek to be praised
on our own account” (St Ambrose, “Expositio Evangelii sec. Lucam”, VIII, 32).
However, the grace of God is not enough on its own. As in St Paul’s case, man’s
cooperation is needed, because God has chosen to rely on our free response to
grace: “God, who created you without you, will not save you without you” (St Au-
gustine, “Sermon” 169, 13). And, commenting on St Paul’s words — “Not I, but the
grace of God which is with me” — Augustine points out, “that is, not just me, but
God with me; and therefore not the grace of God alone, nor myself alone, but the
grace of God and myself” (”De Gratia Et Libero Arbitrio”, V, l2).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 7:36-50
The Woman Who was a Sinner
[41] “A certain creditor had two debtors; one owed five hundred denarii and the
other fifty. [42] When they could not pay, he forgave them both. Now which of
them will love him more?” [43] Simon answered, “The one, I suppose, to whom
he forgave more.” And he said to him, “You have judged rightly.” [44] Then tur-
ning toward the woman he said to Simon, “Do you see this woman? I entered
your house, you gave me no water for my feet, but she has wet my feet with her
tears and wiped them with her hair. [45] You gave me no kiss, but from the time
I came in she has not ceased to kiss my feet. [46] You did not anoint my head
with oil, but she has anointed my feet with ointment. [47] Therefore I tell you,
her sins, which are many, are forgiven little, for she loved much; but he who is
forgiven, loves little.” [48] And he said to her, “Your sins are forgiven.” [49] Then
those who were at table with him began to say among themselves, “Who is this,
who even forgives sins?” [50] And he said to the woman, “Your faith has saved
you; go in peace.”
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Commentary:
36-40. This woman, moved no doubt by grace, was attracted by Christ’s prea-
ching and by what people were saying about him.
When dining, people reclined on low divans leaning on their left arm with their
legs tucked under them, away from the table. A host was expected to give his
guest a kiss of greeting and offer him water for his feet, and perfumes.
41-50. In this short parable of the two debtors Christ teaches us three things—his
own divinity and his power to forgive sins; the merit the woman’s love deserves;
and the discourtesy implied in Simeon’s neglecting to receive Jesus in the con-
ventional way. Our Lord was not interested in these social niceties as such but in
the affection which they expressed; that was why he felt hurt at Simeon’s neglect.
“Jesus notices the omission of the expression of human courtesy and refinement
which the Pharisee failed to show him. Christ is ‘perfectus Deus, perfectus homo’
(”Athanasian Creed”). He is perfect God, the second person of the Blessed Trinity,
and perfect man. He comes to save, not to destroy nature. It is from him that we
learn that it is unchristian to treat our fellow men badly, for they are creatures of
God, made in his image and likeness (Gen 1:26)” (St. J. Escriva, “Friends of
God”, 73).
Moreover, the Pharisee was wrong to think badly of this sinner and of Jesus: rec-
koning that Christ did not know anything about her, he complained inwardly. Our
Lord, who could read the secret thoughts of men (which showed his divinity), in-
tervened to point out to him his mistake. True righteousness, says St Gregory the
Great (cf. “In Evangelia Homiliae”, 33), is compassionate; whereas false righteous-
ness is indignant. There are many people like this Pharisee: forgetting that they
themselves were or are poor sinners, when they see other people’s sin they imme-
diately become indignant, instead of taking pity on them, or else they rush to judge
them or sneer at them. They forget what St Paul says: “Let any one who thinks
that he stands take heed lest he fall” (1 Cor 10:12); “Brethren, if any man is over-
taken in any trespass, you who are spiritual should restore him in a spirit of gentle-
ness [...]. Bear one another’s burdens, and so fulfill the law of Christ” (Gal 6:1-2).
We should strive to have charity govern all our judgments. Otherwise, we will easi-
ly be unjust towards others. “Let us be slow to judge. Each one see things from
his own point of view, as his mind, with all its limitations, tells him, and through
eyes that are often dimmed and clouded by passion.... Of what little worth are
the judgments of men! Don’t judge without sifting your judgment in prayer” (St. J.
Escriva, “The Way”, 451).
Charity and humility will allow us to see in the sins of others our own weak and
helpless position, and will help our hearts go out to the sorrow of every sinner
who repents, for we too would fall into sins as serious or more serious if God in
his mercy did not stay by our side.
“It was not the ointment that the Lord loved”, St Ambrose comments, “but the af-
fection; it was the woman’s faith that pleased him, her humility. And you also, if
you desire grace, increase your love; pour over the body of Jesus Christ your faith
in the Resurrection, the perfume of the holy Church and the ointment of charity
towards others” (”Expositio Evangelii sec. Lucam, in loc.”).
47. Man cannot merit forgiveness for his sins because, since God is the offended
party, they are of infinite gravity. We need the sacrament of Penance, in which
God forgives us by virtue of the infinite merits of Jesus Christ; there is only one
indispensable condition for winning God’s forgiveness—our love, our repentance.
We are pardoned to the extent that we love; when our heart is full of love there is
no longer any room in it for sin because we have made room for Jesus, and he
says to us as he said to this woman, “Your sins are forgiven.” Repentance is a
sign that we love God. But it was God who first loved us (cf.1 Jn 4:10). When God
forgives us he is expressing his love for us. Our love for God is, then, always a re-
sponse to his initiative. By forgiving us God helps us to be more grateful and more
loving towards him. “He loves little”, St Augustine comments, “who has little forgi-
ven. You say that you have not committed many sins: but why is that the case?
[...] The reason is that God was guiding you [...]. There is no sin that one man
commits, which another may not commit also unless God, man’s maker, guides
him” (”Sermon”, 99, 6). Therefore, we ought to fall ever more deeply in love with
our Lord, not only because he forgives us our sins but also because he helps us
by means of his grace not to commit them.
50. Jesus declares that it was faith that moved this woman to throw herself at
his feet and show her repentance; her repentance wins his forgiveness. Similarly,
when we approach the sacrament of Penance we should stir up our faith in the
fact that it is “not a human but a divine dialogue. It is a tribunal of divine justice
and especially of mercy, with a loving judge who ‘has no pleasure in the death
of the wicked; I desire that the wicked turn back from his way and live’ (Ezek
33:11)” (St. J. Escriva, “Christ Is Passing By”, 78).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.