Page:PracticalCommentaryOnHolyScripture.djvu/822

 did Almighty  God  refer  Cornelius  to  Peter  for  instruction,  and  not  to the  other  apostles,  or  even  to  the  deacon  Philip,  who  was  living  in the  very  same  town  (Caesarea)? He did  so,  because  to  Peter  was  given the power  of  the  keys  of  His  kingdom,  the  Church. Peter was  the chief pastor  of  the  Church,  so  to  him  was  assigned  the  office  of  receiving the first  Gentiles  into  her  fold,  even  as  he  had  been  appointed  to admit  the  first  Jews  on  the  Day  of  Pentecost. He it  was  who  had authority to  throw  open  the  gates  of  salvation  to  the  pagan  world.

The graces  of  Redemption  can  be  received  only  through  the  Church. When our  Lord  Jesus  revealed  Himself  to  Saul,  He  might  Himself  have imparted to  him  all  necessary  instruction,  and  the  grace  of  regeneration. He did  not,  however,  do  so,  but  sent  to  him  the  priest  Ananias  to teach  him  and  baptize  him. Our Blessed  Lord  acted  in  the  same  way regarding the  conversion  of  Cornelius. He neither  taught  him  directly Himself, nor  by  the  mouth  of  an  angel,  but  commanded  him  to  send for Peter,  and  hear  his  words. Nor did  the  wonderful  outpouring  of the  Holy  Ghost  on  Cornelius  and  his  companions  make  Baptism  superfluous; for  each  one  had  to  be  baptized,  and  be  thus  received  into  the Church by  her  ministers. It is  only  by  the  exercise  of  the  threefold— teaching,  pastoral,  and  priestly — office  of  the  Church,  that  men can be  united  and  reconciled  to  our  Lord  Jesus  Christ. He who  despises and  neglects  the  means  of  grace  entrusted  to  the  Church  cannot receive grace; and  he  who  says  that  the  priesthood  is  unnecessary,  falls into a most  fatal  error. St. Paul writes  thus  (i  Cor.  4,  1):  “Let  a man so account  of  us  as  the  ministers  of  God,  and  the  dispensers  of  the mysteries of  God.”

Baptism is  the  first  and  most  necessary  of  the  Sacraments.  The  Holy Ghost descended  visibly  on  Cornelius  and  his  companions,  and  imparted to them  the  gift  of  tongues,  in  order  to  convince  the  Jewish  Christians that the  Gentiles  need  not  first  become  Jews  before  they  could  receive the gifts  of  the  Holy  Ghost. This outpouring  of  the  Holy  Ghost  prepared them  for  a worthy  reception  of  holy  Baptism,  but  it  was  only by their  Baptism  that  they  received  the  grace  of  regeneration,  and became members  of  the  Body  of  Christ,  that  is,  His  Church.

The good  works  of  sinners.  Cornelius  was  convinced  of  the  nothingness of  the  pagan  gods,  and  believed  in  One  Invisible  God,  the  Creator of heaven  and  earth. He also  observed  the  moral  law  which  God  has written in  the  hearts  of  men,  and  which  He  revealed  in  the  ten  Commandments. He constantly  prayed  to  God  for  guidance  and  knowledge of the  truth; and  he  supplemented  his  prayers  by  works  of  mercy  and almsgiving. Now, these  good  works  of  prayer  and  almsgiving  were indeed supernatural  good  works,  but  still  could  not  directly  merit  for Cornelius everlasting  happiness,  for  only  those  good  works  which  are performed in  a state  of  sanctifying  grace  have  meritorious  value  for heaven. Because Cornelius  corresponded  with  divine  grace,  he  received the further  gift  of  faith,  and  by  Baptism  received  sanctifying  grace.