Catholic Caucus: Daily Mass Readings, 09-16-04 Mem. St Cornelius, pope & St Cyprian, bishop-martyrs

From: 1 Corinthians 15:1-11

Christ's Resurrection and His Appearances

[1] Now I would remind you, brethren, in what terms I preached to you
the gospel, which you received, in which you stand, [2] by which you
are saved, if you hold it fast--unless you believed in vain.

[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
fallen 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.

Commentary:

1-58. Some of the Corinthian Christians were objecting to the doctrine
of the resurrection of the dead, because this was a belief with which
Greeks were unfamiliar, even those Greeks who held that the soul was
immortal. Given the great importance 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 Scripture 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 discourses 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 documentary 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 confirms 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 miracle 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 glorified 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 Sunday. 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 Resurrection--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 recognize 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 instrument for the Gentiles says, 'I am unfit to be called an
apostle, because I persecuted 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 Augustine, "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).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: Luke 7:36-50

The Woman Who was a Sinner

[36] 0ne of the Pharisees asked him to eat with him, and he went into
the Pharisee's house, and sat at table. [37] And behold, a woman of the
city, who was a sinner, when she learned that he was sitting at table
in the Pharisee's house, brought an alabaster flask of ointment,
[38] and standing behind him at his feet, weeping, she began to wet his
feet with her tears; and wiped them with the hair of her head, and
kissed his feet, and anointed them with the ointment. [39] Now when the
Pharisee who had invited him saw it, he said to himself, "If this man
were a prophet, he would have known who and what sort of woman this is
who is touching him, for she is a sinner." [40] And Jesus answering
said to him, "Simon, I have something to say to you." And he answered,
"What is it, Teacher?" [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 turning 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."

Commentary:

36-40. This woman, moved no doubt by grace, was attracted by Christ's
preaching 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 conventional 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: reckoning 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), intervened to point out to him his
mistake. True righteousness, says St Gregory the Great (cf. "In
Evangelia Homiliae", 33), is compassionate; whereas false righteousness
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 immediately 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 overtaken in any trespass, you
who are spiritual should restore him in a spirit of gentleness [...].
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 easily 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 affection; 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 response 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 forgiven. 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).

FEAST OF THE DAY

Cornelius and Cyprian are saints of the third century and are
mentioned in the First Eucharistic Prayer

Around the year 251, St. Cornelius ascended to the Chair of Peter
after almost a year and a half period when the Church had been
without a pope. His predecessor St. Fabian was killed around the
year 250 by Decius and the Church did not think it wise to quickly
elect another man, while Decius was still so powerful, to follow the
steps of Fabian. Much of the first hand biographical information
about St Cornelius comes from the writings of St. Cyprian. Some of
the virtues that Cyprian attributed to the new pope were purity,
humility, and modesty. Part of Cyprian's biography also tells us that
Cornelius was reluctant to take the chair of Peter and was perfectly
content serving God's people as a priest.

Soon after he was made pope, Cornelius began to experience
difficulties. A man named Novatian who developed his own
philosophy concerning the worthiness of those who called
themselves Christian and was threatening the Church with schism
and heresy. Novatian convinced several bishops to join him and was
elected, by them, to be bishop of Rome. In response, Cornelius
assembled a synod of 60 bishops and reiterated the correct
teachings of the Church and excommunicated Novatian.

Soon after this action was taken a general of Decius renewed the
persecution of the Christians. Cornelius was captured and exiled to
Civitavecchia where he died around the year 252. The body of
Cornelius was buried in the cemetery of Callistus and a chapel was
later built over his relics in his honor.

Cyprian was born in Northern Africa and grew up in a wealthy non-
Christian household. He was converted to the Faith by the example
of his friends and began to strive to live a life pleasing to God and a
life forsaking the decadence of his upbringing. Cyprian made a
complete conversion of heart and while he was still preparing to
enter the Church, he was chosen by the people to become a priest.

After several years of priesthood, the bishop of Carthage died and
Cyprian was chosen as his successor. Cyprian resisted this position,
but in the end he accepted it. Cyprian served as bishop of Carthage
for many years, was exiled from his see for a while by the Christian
persecutions, but continued to guide his flock through letters and
other writings.

In addition to serving as bishop, God also used Cyprian to help battle
the Novatian heresy through his writings and example. Cyprian
attended various Church councils and continually advised his flock
through writing. Several years after the death of Cornelius, Cyprian
was arrested and sent into exile for his faith and was later beheaded.

QUOTE OF THE DAY

We always find that those who walked closest to Christ were those
who had to bear the greatest trials. -St. Teresa of Avila

TODAY IN HISTORY

258 Death of St. Cyprian
681 Ending of the 6th Ecumenical Council of Constantinople
1087 Death of St. Victor III, Pope

TODAY'S TIDBIT

The Novatian heresy, which these two martyrs fought against, was
started by Novatian who was the first anti-pope and denied the
power of the Church to absolve the sin of those who lapsed into
certain serious sins.

INTENTION FOR THE DAY

Please pray that all people may develop a deeper relationship with God.

American Cathlic's Saint of the Day

September 16, 2004

St. Cornelius

(d. 253)

There was no pope for 14 months after the martyrdom of St. Fabian because of the intensity of the persecution of the Church. During the interval, the Church was governed by a college of priests. St. Cyprian, a friend of Cornelius, writes that Cornelius was elected pope "by the judgment of God and of Christ, by the testimony of most of the clergy, by the vote of the people, with the consent of aged priests and of good men."

The greatest problem of Cornelius's two-year term as pope had to do with the Sacrament of Penance and centered on the readmission of Christians who had apostatized during the time of persecution. Two extremes were finally both condemned. Cyprian, primate of Africa, appealed to the pope to confirm his stand that the relapsed could be reconciled only by the decision of the bishop (against the very indulgent practice of Novatus).

In Rome, however, Cornelius met with the opposite view. After his election, a priest named Novatian (one of those who had governed the Church) had himself consecrated a rival Bishop of Rome—the first antipope. He denied that the Church had any power to reconcile not only the apostates, but also those guilty of murder, adultery, fornication or second marriage! Cornelius had the support of most of the Church (especially of Cyprian of Africa) in condemning Novatianism, though the sect persisted for several centuries. Cornelius held a synod at Rome in 251 and ordered the "relapsed" to be restored to the Church with the usual "medicines of repentance."

The friendship of Cornelius and Cyprian was strained for a time when one of Cyprian's rivals made accusations about him. But the problem was cleared up.

A document from Cornelius shows the extent of organization in the Church of Rome in the mid-third century: 46 priests, seven deacons, seven subdeacons. It is estimated that the number of Christians totaled about 50,000.

Cornelius died as a result of the hardships of his exile in what is now Civitavecchia (near Rome).

Comment:

It seems fairly true to say that almost every possible false doctrine has been proposed at some time or other in the history of the Church. The third century saw the resolution of a problem we scarcely consider—the penance to be done before reconciliation with the Church after mortal sin. Men like Cornelius and Cyprian were God's instruments in helping the Church find a prudent path between extremes of rigorism and laxity. They are part of the Church's ever-living stream of tradition, ensuring the continuance of what was begun by Christ, and evaluating new experiences through the wisdom and experience of those who have gone before (Roliner).

Quote:

"There is one God and one Christ and but one episcopal chair, originally founded on Peter, by the Lord's authority. There cannot, therefore, be set up another altar or another priesthood. Whatever any man in his rage or rashness shall appoint, in defiance of the divine institution, must be a spurious, profane and sacrilegious ordinance" (St. Cyprian, The Unity of the Catholic Church).

The Word Among Us

Thursday, September 16, 2004

Meditation
1 Corinthians 15:1-11

He appeared to me. (1 Corinthians 15:8)

Paul firmly believed that if Jesus could reveal himself to him, there was no reason why he wouldn’t reveal himself to anyone, even the believers in Corinth. Paul’s own experience—as well as the experience of countless others in the early church—taught him that Jesus wasn’t done revealing himself simply because he had ascended into heaven. On the contrary, he was just getting started!

The New Testament is filled with prayers asking that Jesus pour out “a spirit of wisdom and revelation” (Ephesians 1:17), and that we “may be filled with the knowledge of God’s will in all spiritual wisdom and understanding” (Colossians 1:9). Scripture encourages us to keep our eyes fixed on Jesus every day (Hebrews 12:2), and tells us that the Spirit has come to reveal to us the “mystery” of who Jesus is (1 Corinthians 2:9-10). It seems that it was almost expected that believers would have experiences of the risen Lord. Just before he returned to the Father, Jesus promised to be with us always (Matthew 28:20). Then, he sent the Holy Spirit to open our minds and hearts to Jesus and to teach and remind us of everything Jesus said and did. So no matter where we are in our faith journey, we can always receive more of Jesus.

What does Jesus want to reveal? First and foremost, he wants to tell you how much he loves you—especially if you feel unlovable for any reason. Second, he wants to reveal his character—his personality, his desires, his thoughts—to you so that you can learn how to become more like him. And finally, he wants to give you wisdom and guidance for your life, both the major decisions you face and the minor challenges that are part of your everyday living.

Jesus wants to do so much in our lives. All he asks is that we welcome him in. Then, like St. Paul, we too can announce, “He appeared to me” (1 Corinthians 15:8).

“Jesus, help me believe that I can hear your voice and receive your revelation today. Open the eyes of my heart as I read the Scriptures, and give me wisdom to know how to live today. Jesus, I want to become more like you.”

Homily of the Day

Homily of the Day

Title:	Use Well His Gift of the Present
Author:	Monsignor Dennis Clark, Ph.D.
Date:	Thursday, September 16, 2004

1 Corinthians 15:1-11 / Luke 7:36-50

People who have had near-death experiences often talk about the whole of their lives racing past their eyes at high speed, with all the joys and sadnesses that inevitably go along with such an experience. But the truth is that most of us, at least those who are still looking inward, have regular flashbacks to earlier days in our lives. And some of those flashbacks are not very happy. Too many false starts and abandoned good works, too many hard words that could never quite be taken back or erased from the common memory, too many days or even years wasted on nothing in particular, nothing of value.

The weight of the past, especially its mistakes, can bear down very heavily upon us as we grow older and more aware of what is true and what matters. And that’s the very feeling that St. Paul is describing within his own heart in today’s epistle reading: “I persecuted the church of God (and) I do not even deserve the name (apostle).” How many times across his later life had Paul felt the need to make that sad admission and to ask for the pardon of the community he had so deeply wounded!

But Paul, and all of us as well, should draw comfort from knowing that the whole point of Jesus’s coming was to bring reconciliation to even the worst of us and to set us on a new track that is life-giving, not life-wasting or life-stealing. We can’t change the past, but with God’s help, we can heal its sad memories by using well His gift of the present.

One Bread, One Body

All Issues > Volume 20, Number 5

<< Thursday, September 16, 2004 >>

Pope St. Cornelius
St. Cyprian

1 Corinthians 15:1-11

Psalm 118

Luke 7:36-50

View Readings

THE LIFE OF MIRACLES

“I handed on to you first of all what I myself received, that Christ died for our sins in accordance with the Scriptures; that He was buried and, in accordance with the Scriptures, rose on the third day.” —1 Corinthians 15:3-4

A miracle is an act of God which goes beyond the laws of nature. Christianity began with the miracle of the Incarnation, God becoming man. The essence of Christianity is Jesus’ death on the cross when He took away the sins of everyone who has or will ever live; He gave everyone the opportunity to be born again (Jn 3:3, 5) and receive a new nature, sharing in the divine nature (2 Pt 1:4). Jesus’ resurrection from the dead is the miracle that definitively establishes Jesus’ divinity, which is the basis of the Christian faith. Jesus did many miracles in His public ministry and gave His Church and her members the authority and power to do greater works than He did (Jn 14:12). Jesus does miracles in every Sacrament, except the Anointing of the Sick, which sometimes includes a miracle, but not always.

If we live and die in Christ, we will at death receive the miracle of the resurrection from the dead. The world will end with the ultimate miracle of Jesus’ final coming. Then, after Judgment Day, the holy ones will have the miracle of the resurrection of the body. Going to heaven and seeing Jesus face to face will be miraculous. From beginning to end, Christianity is a series of miracles. Therefore, strengthen your faith. Protect it from our secular humanistic culture, which tends to deny miracles and is extremely toxic to our faith.

Prayer: Father, strengthen my faith through Your word (see Rm 10:17).

Promise: “Her many sins are forgiven — because of her great love. Little is forgiven the one whose love is small.” —Lk 7:47

Praise: St. Cornelius allowed himself to be persecuted by proclaiming the mercy and forgiveness of Christ to all who were repentant and had fallen away.

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