Daily readings with reflections

Readings & Reflections: Monday of the Twenty-fourth Week in Ordinary Time & Sts. Cornelius and Cyprian, September 16,2019

Readings & Reflections: Monday of the Twenty-fourth Week in Ordinary Time & Sts. Cornelius and Cyprian, September 16,2019

Cornelius and Cyprian have shared this feast since ancient times. His successor Fabian having perished in the brutal Dioclesian persecution, Cornelius was elected bishop of Rome in 251 A.D. with the almost certain knowledge that he would die a martyr’s death. In 252 A.D., the plague entered Rome, and the Romans blamed the disease and resulting pestilence on the Christians. As punishment, Cornelius was exiled to Civitavecchia. Letters of support and appreciation came to him from Cyprian who had been elected bishop of Carthage in North Africa in 248 A.D., Cyprian supported Cornelius, consistently urging the unity of the Church in his many pastoral letters. “No one can have God as his Father who does not have the Church as his Mother,” he wrote. Cornelius was martyred in 253 A.D. Cyprian was martyred in Carthage in 258 A.D. Their prayers are still invoked in the canon of the Mass.

Saint Paul asks “that supplications, prayers, petitions, and thanksgiving be offered for everyone.” All prayer, in effect, mirrors the actions of the elders who “approached Jesus and strongly urged him to come.” Even though the centurion is never face to face with Jesus, he grows from faith to greater faith. Lord Jesus, say the word. Make happen the healing that I need to live.

AMDG+

Opening Prayer

“Heavenly Father, you sent us your Son that we might be freed from the tyranny of sin and death. Increase my faith in the power of your saving word and give me freedom to love and serve others with generosity and mercy as you have loved me.” In Jesus’ Mighty Name, I pray. Amen

Reading I
1 Tm 2:1-8

Beloved:
First of all, I ask that supplications, prayers,
petitions, and thanksgivings be offered for everyone,
for kings and for all in authority,
that we may lead a quiet and tranquil life
in all devotion and dignity.
This is good and pleasing to God our savior,
who wills everyone to be saved
and to come to knowledge of the truth.

For there is one God. There is also one mediator between God and men, the man Christ Jesus, who gave himself as ransom for all.

This was the testimony at the proper time.
For this I was appointed preacher and Apostle
(I am speaking the truth, I am not lying),
teacher of the Gentiles in faith and truth.

It is my wish, then, that in every place the men should pray,
lifting up holy hands, without anger or argument.
The word of the Lord.

Responsorial Psalm

Ps 28:2, 7, 8-9
R. (6) Blessed be the Lord, for he has heard my prayer.

Hear the sound of my pleading, when I cry to you,
lifting up my hands toward your holy shrine.
R. Blessed be the Lord, for he has heard my prayer.

The LORD is my strength and my shield.
In him my heart trusts, and I find help;
then my heart exults, and with my song I give him thanks.
R. Blessed be the Lord, for he has heard my prayer.

The LORD is the strength of his people,
the saving refuge of his anointed.
Save your people, and bless your inheritance;
feed them, and carry them forever!
R. Blessed be the Lord, for he has heard my prayer.

Gospel
Lk 7:1-10

When Jesus had finished all his words to the people, he entered Capernaum. A centurion there had a slave who was ill and about to die, and he was valuable to him. When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave. They approached Jesus and strongly urged him to come, saying, “He deserves to have you do this for him, for he loves our nation and he built the synagogue for us.” And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, “Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed. For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.” When Jesus heard this he was amazed at him and, turning, said to the crowd following him, “I tell you, not even in Israel have I found such faith.” When the messengers returned to the house, they found the slave in good health.

The Gospel of the Lord.

Reflection 1 – God’s desire

God’s desire is for every man to converge as one big family, one church in communion with Him and with one another. There shall be no outsiders, no strangers, only brothers and sisters. Isaiah 2:1 states, “The mountain of the Lord‘s house shall be established as the highest mountain and raised above the hills. All nations shall stream toward it.”

But with each passing year, we see how man’s natural tendency to break up into smaller groups has developed and matured. We see it in families, in neighborhoods, in socio-civic and political groups and even within God’s very own Body, the Church. Although the division can be both significant and superficial at times, the intensity by which a division transpires can be dismal and discouraging. Instead of ‘us’ and ‘we’ what develops are outsiders, ‘they’, inferiors and strangers, not quite the vision of God’s plan for all of us.

In today’s first reading St Paul can be quoted as saying to the Corinthians: “Brothers and sisters: In giving this instruction, I do not praise the fact that your meetings are doing more harm than good. First of all, I hear that when you meet as a Church there are divisions among you, and to a degree I believe it.” St. Paul was rebuking the people of Corinth who were in a carnal state about the cliques and factions within them. Instead of being able to build each other up to the Lord as one family, they have become strongly opinionated against each other, ending up in schisms and factions. To be divided into smaller entities is not bad in itself provided everyone is united in the Name of our Lord where love and understanding prevail.

Unanimity in God does not mean that we are always one in our ways and thoughts but it necessarily implies that we are one in our faith and love for God and His people. So that when everyone meets in His Name, we all partake of the same blessings God has given us. No one shall be judged as poor or richer. No one shall be more gifted than the rest for we are all God’s children. No one shall be considered better while another as sinful and broken.

As God’s family, we are under one covenant of one and the same love, baptized in the Name of the one true God and redeemed by the same power the Cross. We are one family with our Lord Jesus, the True Christ.

Today, we need to ask ourselves if we have really been one flock united in Christ. What have we done on our own for God’s plan of unity to come true? Have we left anyone or any group outside the circle of our love and concern? Isn’t it time to open the doors of our hearts to all and bring everyone inside?

As we endeavor to consistently dwell on God’s Word, let us ask our Lord to probe our soul and spirit and reveal to us the true thoughts, intentions and motivations of our hearts whenever there is an urge for us not to conform with the body and we say that we have asked the Spirit to lead us. Through faithful prayer and our persistence in getting to know our Lord through His Word, He will guide us out of our conflicts with one another and into the unity of the Spirit in the bond of love.

Through the same Body and Blood of Christ, let us all remain united with God and with each other in the bond of peaceful understanding.

If we allow God’s gift of faith to prevail in us (Luke 7:1-10), then differences in opinions and approach will never develop into conflicts but into ways by which to perfect our unity with one another and with our Lord.

In order to earnestly pursue our efforts towards oneness, we need to determine just how polarized our community has been. We need to ask ourselves how responsible were we in making this happen despite our claim that we have done everything for God’s glory. We need to dialogue and appreciate each one’s contribution as we are all gifted workers of our Lord with God given gifts that may be used to foster God plans for our community.

Direction

Amidst differences in opinion, we need to seek God’s will for us as a private Association of the Faithful.

Prayer

Heavenly Father, may those factions which divide your flock due to differing opinions be able to come together and remain united in the Name of your Son, our Lord Jesus. In His Name, I pray. Amen.

Reflection 2 – Say the word – be healed

Do you approach the Lord Jesus with confident trust and expectant faith? A Roman centurion boldly sought Jesus with a daring request. What made him confident that Jesus would receive his request and act favorably towards him? Like a true soldier, he knew the power of command. And he saw in Jesus both the power and the mercy of God to heal and restore life.

In the Roman world the position of a centurion was very important. He was an officer in charge of a hundred soldiers. In a certain sense, he was the backbone of the Roman army, the cement which held the army together. Polybius, an ancient write, describes what a centurion should be: “They must not be so much venturesome seekers after danger as men who can command, steady in action, and reliable. They ought not to be over-anxious to rush into the fight, but when hard pressed, they must be ready to hold their ground, and die at their posts.”

Expectant faith and humility draws us close to the Lord Jesus
The centurion who approached Jesus was not only courageous, but faith-filled as well. He risked the ridicule of his Roman companions by seeking help from a Jewish preacher from Galilee, as well as mockery from the Jews who despised the Roman occupation of their land. Nonetheless, this centurion approached Jesus with confidence and humility. Augustine of Hippo (354-430 AD) notes that the centurion regarded himself as unworthy to receive the Lord into his house: “Humility was the door through which the Lord entered to take full possession of one whom he already possessed.”

This centurion was an extraordinary man because he loved his slave who had become seriously ill and he was ready to do everything he could to save his life. The centurion was also an extraordinary man of faith. He believed that Jesus had the power to heal his beloved slave. Jesus commends him for his faith and immediately grants him his request.

The Lord is merciful and gracious to all who seek him
How do you approach the Lord Jesus – with doubt, fear, and disbelief? Or with trust and confident expectation that he will give you whatever you need to follow and serve him? Surrender your pride and doubts to him and seek him earnestly with humble trust and expectant faith.

“Lord Jesus you came to set us free from the tyranny of sinful pride, fear, and rebellion. Take my heart captive to your merciful love and truth and set me free to love and serve you always with joy and trust in the power of your saving word. May your love grow in me that I may always seek to love and serve others generously for their sake just as you have generously laid down your life for my sake.” – Read the source: http://dailyscripture.servantsoftheword.org/readings/2019/sep16.htm

Reflection 3 – Faith Works

According to your faith let it be to you. –Matthew 9:29

Not all Christians exercise the same degree of faith. Some people seem to think their problem is too big for God to solve. Others are sure that God is all-powerful, but they’re not confident that He will do what is best for them. Still others affirm, “I know what God can do, and I’ll trust Him to do what He has promised.” These various attitudes range from a weak and tentative faith to a firm confidence that takes God at His word and believes He is good.

As we study the ministry of Jesus, we see varying degrees of faith in those who came to Him. He cast out a mute spirit from a son whose father wavered between faith and doubt (Mk. 9:17-24). He healed a leper who knew He could but was not sure He would (Mk.1:40-45). And He healed the servant of a centurion who was so sure of the outcome that he asked Jesus merely to speak the word from afar (Lk. 7:1-10).

These examples don’t teach that God always answers according to the strength of our faith. Rather, in His wisdom He responds to any degree of faith. His ultimate goal is to lead us to trust Him completely, so that we may know the fullness of His fellowship. Because of who Jesus is, He can turn the weakest faith into strong faith.  — Dennis J. De Haan

O for the peace of a perfect trust,
My loving God, in You–
Unwavering faith that never doubts
The good You choose to do. –Anon.

Our faith in God grows greater as we recognize the greatness of our God (Source: Our Daily Bread, RBC Ministries).

Reflection 4 – Faith heals

Jesus was once approached by a centurion who was concerned about his servant who was ill. Jesus was willing to visit the man’s home to heal the servant, but the centurion assured Jesus: “Only speak the word, and my servant will be healed.”

Jesus cures the servant of the Roman centurion and He shows his goodness to all – of every age, condition and nation. There was once a lady who reads the story of the Roman centurion and said, “After reading the words of Jesus about the Roman centurion’s faith, my faith is strengthened and something happens within me. I declare wholeness within my soul, and healing takes place somewhere in me. I affirm oneness with God and with all people, and new possibilities become apparent as attitudes and situations begin to shift in me.”

Faith gives us the certainty that God would not permit an evil if he did not cause a good to come from that very evil, by ways that we shall fully know only in eternal life. We know that everything God works for good for those who love him.

Here are the stories in real life of people who live in faith and become saints:

  1. According to Dame Julian of Norwich: “Here I was taught by the grace of God that I should steadfastly keep in the faith… and that at the same time I should take my stand on and earnestly believe in what our Lord showed in this time – that “all manner of thing shall be well.”
  2. The Virgin Mary most perfectly embodies the obedience of faith. Throughout her life and until her last ordeal when Jesus her Son died on the cross, Mary’s faith never wavered. She never ceased to believe in the fulfillment of God’s word. And so the church venerates in Mary the purest realization of faith.

Thus, we are also challenged to show our faith in God even in sickness and difficult times in our lives by humbly saying the words before the Holy Communion: “Lord, I am worthy to receive you but only say the word and I shall be healed.”

Reflection 5 – Learning from divisions

Are there divisions in your family or workplace or parish? St. Paul (1 Cor 11:17-26,33) makes a startling observation. He says, “There have to be factions among you …” as if this were a good thing.

Why? Where is the blessing in division? Paul explains: ” … for the approved — the tried and true — to become known and stand out clearly.” Tried in what? True to what?

Love. Sometimes we’re motivated by love, and sometimes we’re motivated by selfishness. The word “sin” means, at its historical root, “to miss the mark.” What is the mark we always aim for? Love. Jesus put it this way: “To love God wholeheartedly and to love others as you love yourself.”

If we truly want to unite ourselves to God, so that we experience his unconditional, caring love each moment of each day, we have to live in his love, which means that our love for others has to be unconditional, like his.

To perfect our love — to become aware of the limits of our love so that we can stretch and grow beyond these limits — our love has to be tested and tried. Every difficulty is an opportunity to love more fully than we did in the last test we endured. However, this growth will divide us from those who choose to remain selfish.

Paul says that the selfish person gets drunk on his wealth while disregarding the needs of others. To put this in terms of parish divisions, for example, selfish clergy and lay leaders get intoxicated by their status, their authority, their clout, their college degrees, their years of experience, and even their God-given talents while disregarding the feelings and insights and input and value of others.

In the midst of this, the “tried and true” stand out clearly. They try to mend divisions by extending gestures of kindness when they’re mistreated. Who is the person who proclaims “the death of the Lord until he comes again” (which Paul describes as the true meaning of the Mass, i.e., the Lord’s Supper)? The one who offers humble, loving service despite conflicts. We proclaim the Lord’s sacrificial death on the cross by making sacrifices, nailing the unloving reactions we feel. Thus, we become Eucharist for others.

In today’s Gospel reading, why did Jesus praise the faith of the pagan centurion? It wasn’t only because the official understood the power of an authoritative command. The man had humility; he even built a synagogue for the Jews out of concern for them. We can surmise from this that he genuinely loved his ailing servant. Likewise, in our humility we’re able to see the value of others, not just for what they can do for us, but as precious human beings.

Our faith is tried every time we encounter people who oppose us. Our faith is proven true when we respond to them with love. – Read the source: http://gnm.org/good-news-reflections/?useDrDate=2016-09-12

Reflection 6 – The authority of Jesus from a distance

[ Listen to the podcast of this reflection ]

What kind of awe do you have for Jesus? Do you know that he is so powerful that all he has to do is think a thought and make a decision, and it is accomplished? The centurion in today’s Gospel reading knew this. It’s the core belief of true faith. It’s the faith we are expected to have when we pray at Mass, “Lord, I am not worthy … but only say the word….”

Take a moment to reflect in awe of how thoroughly God is involved in your life. Before you asked for his help, and even before you knew that you needed his help, he knew all about it. He knew what would happen and when it would happen and how to help you in the best possible way. He also knew how to use it to help you grow in holiness. Despite how difficult your trials get, our loving Father has authority that’s far greater than your biggest problem.

If you believe this, you have faith like the centurion.

But what about the slave’s faith? Did he (or she) believe in the authority of Jesus to provide a healing? Did the slave even ask for a healing? We don’t know, but it doesn’t matter. The centurion and his Jewish friends interceded for the slave. The authority that Jesus had — and his caring concern — was so powerful and so complete that he did not need to hear a request from the slave’s own mouth. He responded to the people who cared about him. It was their love and their belief in his authority that opened the way for a miracle.

If you’ve been praying for someone whose faith in God is non-existent or barely alive, remember that Jesus can help even from a distance, because his authority is far greater than anyone’s rebellion or resistance or disbelief. However, it might look like your prayers are doing no good, because you can only see what’s obvious. Remember this: There is always much more happening than what we can see. God knows how to work with his or her free will to help the soul in the best possible way.

We cannot see the full picture. What we do know with certainty is that there is much we don’t know. Are we going to base our faith on what we can grasp with our very limited brains — or on the Jesus who always responds to our love for others? In his compassion, he redirects our prayers to whatever will most help in their salvation, because he wants to spend eternity with them infinitely more than we do.

As today’s first reading points out, Jesus is the mediator between God and humankind. With a word from Jesus, God’s will is done. The centurion spoke a profound truth when he said, “Just give the order and my servant will be healed.” This is the basis of our prayer whenever we receive Jesus in the Eucharist: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” In this prayer, we acknowledge Christ’s authority. With this faith, there is much that God can accomplish. –Read the source: https://gnm.org/good-news-reflections/?useDrDate=2019-09-16

Reflection 7 – Such faith

“The act of faith, we said, is a sharing in the vision of Jesus, propping oneself up on Jesus: John, who leant on Jesus’ bosom, is a symbol for what faith means. Faith is communion with Jesus and this liberation from the repression that is opposed to the truth, liberation of my ego from its gong against the grain of its being, so as to respond to the Father and say “yes” to love, “yes” to being, to say that “yes” that is our redemption and that overcomes the “world.”

“In this way faith by its inmost essential nature involves other people: it is a breaking out of the isolation of my ego that is its own illness.

“The act of faith is an opening out into the distance, a breaking down of the door of my subjectivity, described by Paul in the phrase: It is no longer I who live, but Christ who lives in me (Gal 2:20).  The redeemed ego finds itself again in a greater new ego. Paul describes this process of the dissolution of the first ego and its reawakening in a greater ego as being born again. In this ego into which I am liberated by faith I find myself united not only with Jesus but with everybody who has followed the same path. To put it another way, faith is necessarily what may be called churchly faith. It lives and moves in the “we” of the Church, one with the common “I” of Jesus Christ. In this new subject the wall between myself and others falls down: the wall that divides my subjectivity from objectivity and makes it unattainable for me, the wall between me and the depth of being.” (Source: Joseph Cardinal Ratzinger (Pope Benedict XVI), Magnificat, Vol. 19, No. 7, September 2017, p. 269).

Reflection 8 – Faith in the authority of God

“We think that no one should be held back from the fruit of satisfaction and from the hope of peace, since we know by our faith in the divine Scriptures, of which God himself is the author and initiator, both that sinners are brought back to repentance, and that pardon and forgiveness are not denied the penitent….

“Oh, what a day that will be, and how great when it comes, dearest brethren! When the Lord begins to survey his people and to recognize by examining with divine knowledge the merits of each individual! To cast into hell evildoers, and to condemn our persecutors… and indeed, to present to us the reward of faith and devotion! What will be that glory, and how great the joy of being admitted to the sight of God! To be so honored as to receive the joy of eternal light and salvation in the presence of God the Lord, your God! To greet Abraham, and Isaac, and Jacob, and all the patriarchs, apostles, prophets, and martyrs! To rejoice with the just and with the friends of God in the Kingdom of heaven, in the delight of the immortality that will be given! To receive there what eye has not seen nor ear heard, what has not entered into the heart of man!

“The Apostle predicts that we will receive even greater things than we perform or suffer here, when he says: The sufferings of the present time are not worth comparing with the brightness about to come, upon us and which will be unveiled in us (Rm 8:18). When that unveiling has come and when the brightness of God shines about us, honored by the condescension of the Lord, we shall be as blessed and joyful” (Source: St. Cyprian, +258 A.D., Magnificat, Vol. 21, No. 7, September 2019, pp. 243-244).

Reflection 9 – St. Cornelius (d. 253 A.D.)

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 denied their faith during the time of persecution. Two extremes were finally both condemned. Cyprian, primate of North Africa, appealed to the pope to confirm his stand that the relapsed could be reconciled only by the decision of the bishop.

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—one of the first antipopes. 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.

Read the source:  http://www.americancatholic.org/features/saints/saint.aspx?id=1140

St. Cyprian (d. 258 A.D.)

Cyprian is important in the development of Christian thought and practice in the third century, especially in northern Africa.

Highly educated, a famous orator, he became a Christian as an adult. He distributed his goods to the poor, and amazed his fellow citizens by making a vow of chastity before his baptism. Within two years he had been ordained a priest and was chosen, against his will, as Bishop of Carthage (near modern Tunis).

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Novatus, a priest who had opposed Cyprian’s election, set himself up in Cyprian’s absence (he had fled to a hiding place from which to direct the Church—bringing criticism on himself) and received back all apostates without imposing any canonical penance. Ultimately he was condemned. Cyprian held a middle course, holding that those who had actually sacrificed to idols could receive Communion only at death, whereas those who had only bought certificates saying they had sacrificed could be admitted after a more or less lengthy period of penance. Even this was relaxed during a new persecution.

During a plague in Carthage, he urged Christians to help everyone, including their enemies and persecutors.

A friend of Pope Cornelius, Cyprian opposed the following pope, Stephen. He and the other African bishops would not recognize the validity of baptism conferred by heretics and schismatics. This was not the universal view of the Church, but Cyprian was not intimidated even by Stephen’s threat of excommunication.

He was exiled by the emperor and then recalled for trial. He refused to leave the city, insisting that his people should have the witness of his martyrdom.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. St. Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom.

Comment:

The controversies about Baptism and Penance in the third century remind us that the early Church had no ready-made solutions from the Holy Spirit. The leaders and members of the Church of that day had to move painfully through the best series of judgments they could make in an attempt to follow the entire teaching of Christ and not be diverted by exaggerations to right or left.

Quote:

“You cannot have God for your Father if you do not have the Church for your mother…. God is one and Christ is one, and his Church is one; one is the faith, and one is the people cemented together by harmony into the strong unity of a body…. If we are the heirs of Christ, let us abide in the peace of Christ; if we are the sons of God, let us be lovers of peace” (St. Cyprian, The Unity of the Catholic Church).

Patron Saint of: North Africa

Read the source:  http://www.americancatholic.org/Features/Saints/Saint.aspx?id=1136

SAINT OF THE DAY
Catholic saints are holy people and human people who lived extraordinary lives. Each saint the Church honors responded to God’s invitation to use his or her unique gifts. God calls each one of us to be a saint.

From Wikipedia, the free encyclopedia:   https://en.wikipedia.org/wiki/Pope_Cornelius 
 This article’s lead section may not adequately summarize key points of its contents. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. Please discuss this issue on the article’s talk page. (June 2016)
POPE SAINT
CORNELIUS
PopeCorneliusOutsideTheWalls.jpg
PAPACY BEGAN 6 or 13 March 251
PAPACY ENDED June 253
PREDECESSOR Fabian
SUCCESSOR Lucius I
PERSONAL DETAILS
BIRTH NAME Cornelius
BORN Rome[1]
DIED June 253
Civitavecchia, Roman Empire
SAINTHOOD
FEAST DAY 16 September

Pope Cornelius (died June 253) was the Bishop of Rome from 6 or 13 March 251 to his martyrdom in 253.[2]

Christian persecution[edit]

Emperor Decius, who ruled from 249 to 251 AD, persecuted Christians in the Roman Empire rather sporadically and locally, but starting January in the year 250, he ordered all citizens to perform a religious sacrifice in the presence of commissioners, or else face death.[3] Many Christians refused and were martyred (possibly including the pope, St Fabian, on 20 January), while others partook in the sacrifices in order to save their own lives.[4] Two schools of thought arose after the persecution. One side, led by Novatian, who was a priest in the diocese of Rome, believed that those who had stopped practising Christianity during the persecution could not be accepted back into the church even if they repented. Under this philosophy, the only way to re-enter the church would be re-baptism. The opposing side, including Cornelius and Cyprian the Bishop of Carthage, did not believe in the need for re-baptism. Instead they thought that the sinners should only need to show contrition and true repentance to be welcomed back into the church.[5] In hopes that Christianity would fade away, Decius prevented the election of a new pope. However, soon afterwards Decius was forced to leave the area to fight the invading Goths and while he was away the elections for pope were held.[4] In the 14 months without a pope, the leading candidate, Moses, had died under the persecution. Novatian believed that he would be elected, however Cornelius was unwillingly elected the twenty-first pope in March 251.[5]

Papacy[edit]

Pope Cornelius

Novatian was very angry not only that he was not elected pope, but that someone who did not believe in rebaptism was. He thus proclaimed himself the antipope to Cornelius, driving a schism through the church. After Cornelius’s appointment to the papacy, Novatian became more rigorous in his philosophy, convinced that bishops could not pardon the worst of sins, and that such sins could only be reconciled at the Last Judgment.[6] Cornelius had the support of St. Cyprian, St. Dionysius, and most African and Eastern bishops while Novatian had the support of a minority of clergy and laymen in Rome who did not acknowledge Cornelius as pope.[5]Cornelius’s next action was to convene a synod of 60 bishops to restate himself as the rightful pope and the council excommunicatedNovatian as well as all Novatianists. Also addressed in the synod was that Christians who stopped practising during Emperor Decius’s persecution could receive communion only after doing penance.[5][6]

The verdict of the synod was sent to the Christian bishops, most notably the bishop of Antioch, a fierce Novatian supporter, in order to convince him to accept Cornelius’s power. The letters that Cornelius sent to surrounding bishops provide knowledge of the size of the church during the period. Cornelius mentions that at the time, the Roman Church had, “forty six priests, seven deacons, seven sub-deacons, forty two acolytes, fifty two ostiarii, and over one thousand five hundred widows and persons in distress.”[6] His letters also inform that Cornelius had a staff of over 150 clergy members and the church fed over 1,500 people daily.[7][8] From these numbers, it has been estimated that there were at least 50,000 Christians in Rome during the papacy of Pope Cornelius.[5]

Death and letters[edit]

In June 251, Decius was killed in battle with the Goths; immediately following this Trebonianus Gallus became Emperor. Persecution began again in June 252, and Pope Cornelius was exiled to Centumcellae, Italy, where he died in June 253. The Liberian catalogue lists his death as being from the hardships of banishment; however, later sources claim he was beheaded. Cornelius is not buried in the chapel of the popes, but in a nearby catacomb, and the inscription on his tomb is in Latin, instead of the Greek of his predecessor Pope Fabianand successor Lucius I. It reads, “Cornelius Martyr.” The letters Cornelius sent while in exile are all written in the colloquial Latin of the period instead of the classical style used by the educated such as Cyprian, a theologian as well as a bishop, and Novatian, who was also a philosopher.[6] This suggests that Cornelius did not come from an extremely wealthy family and thus was not given a sophisticated education as a child. A letter from Cornelius while in exile mentions an office of “exorcist” in the church for the first time.[9] Canon lawhas since then required each diocese to have an exorcist.

Referenced in history[edit]

St. Cornelius is not mentioned much in most texts. When he is referenced, it seems to be in conjunction with his anti-pope Novatian, who eventually founded his own church with his own bishops; his predecessor St Fabian; or his successor St. Lucius.[10] His papacy was short, reigning two years, three months, and ten days, and little was probably circulated at the time due to the persecution in Christian centers.[6] Over time, St. Cornelius seems to have been overlooked and passed over for other great Catholic popes whose papacies lasted longer, had more political power, and influenced other cultures. However, while Cornelius is a rather obscure religious figure, his mandates have shaped the church in historic ways[citation needed]

Veneration[edit]

Relic of Pope Cornelius in Kornelimünster

Some of his relics were taken to Germany during the Middle Ages; his head was claimed by Kornelimünster Abbey nearAachen.[11] In the Rhineland, he was also a patron saint of lovers.[11] A legend associated with Cornelius tells of a young artist who was commissioned to decorate the Corneliuskapelle in the Selikum quarter of Neuss. The daughter of a local townsman fell in love with the artist, but her father forbade the marriage, remarking that he would only consent if the pope did as well. Miraculously, the statue of Cornelius leaned forward from the altar and blessed the pair, and the two lovers were thus married.[11]

Cornelius, along with Quirinus of Neuss, Hubertus and Anthony the Great, was venerated as one of the Four Holy Marshals in the Rhineland during the late Middle Ages.[12][13][14][15]

A legend told at Carnac states that its stones were once pagan soldiers who had been turned into stone by Cornelius, who was fleeing from them.[16][17]

The Catholic Church commemorated Cornelius by venerating him, with his Saint’s Day on 16 September, which he shares with his good friend St. Cyprian.[18] His Saint’s Day was originally on 14 September, the date on which both St. Cyprian and St. Cornelius were martyred, as proposed by St. Jerome.[6] St. Cornelius’s saintly name means “battle horn”, and he is represented in icons by a pope either holding some form of cow’s horn or with a cow nearby.[11] He is the patron againstearache, epilepsy, fever, twitching, and also of cattle, domestic animals, earache sufferers, epileptics, and the town ofKornelimünster, Germany, where his head is located.[19]

See also[edit]

Notes[edit]

  1. Jump up^ The Editors of Encyclopædia Britannica. “Saint Cornelius”. Encyclopædia Britannica. Retrieved 14 August 2016.
  2. Jump up^ Chapman, John (1908). “Pope Cornelius” in The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company.
  3. Jump up^ “Decius”, Encyclopædia Britannica (Online School ed.), 7 December 2008.
  4. ^ Jump up to:a b Saints and Feast Days. New York: Loyola P, 1991.
  5. ^ Jump up to:a b c d e McBrien, Richard P (September 24, 2004), National Catholic Reporter (40.41), General OneFile. Gale. Sacred Heart Preparatory (BAISL), p. 19(1), retrieved5 December 2008, Pope Cornelius, a reconciler, had a hard road.
  6. ^ Jump up to:a b c d e f Wikisource-logo.svg Chapman, John (1913). “Pope Cornelius“. In Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton Company.
  7. Jump up^ Moody Smith, D. “Review: The Rise of Christianity: A Review.” Journal of the American Academy of Religion 54 (1986): 337–42.
  8. Jump up^ Schrembs, Joseph. “The Catholic Philosophy of History.” The Catholic Historical Review 20 (1934): 1–22.
  9. Jump up^ Allen, John L Jr (September 1, 2000), “A bit of exorcist history”, National Catholic Reporter
  10. Jump up^ “Novatian.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online School Edition. 7 December 2008 <http://school.eb.com/eb/article-9056376>.
  11. ^ Jump up to:a b c d Cornelius – Ökumenisches Heiligenlexikon
  12. Jump up^ Quirinus von Rom (von Neuss) – Ökumenisches Heiligenlexikon
  13. Jump up^ marschaelle
  14. Jump up^ Die Kapelle
  15. Jump up^ Heimatbund St.Tönis 1952 e.V
  16. Jump up^ TheRecord.com – Travel – Marvelling at Carnac’s stones
  17. Jump up^ France Holidays, Brittany
  18. Jump up^ “Saint Cornelius.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. 24 November 2008 <http://www.britannica.com/EBchecked/topic/137950/Saint-Cornelius>.
  19. Jump up^ “Pope Saint Cornelius.” Patron Saints Index. 7 December 2008.

References[edit]

  • “A bit of exorcist history.” National Catholic Reporter 36.38 (September 1, 2000): 6. General OneFile. Gale. Sacred Heart Preparatory (BAISL). 5 December 2008 <http://find.galegroup.com/ips/start.do?prodId=IPS>.
  • Wikisource-logo.svg Chapman, John (1913). “Pope Cornelius“. In Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton Company.
  • “Decius.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online School Edition. 7 December 2008 <http://school.eb.com/eb/article-9029704>.
  • “Gallus.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online School Edition. 7 December 2008 <http://school.eb.com/eb/article-9035926>.
  • McBrien, Richard P. “Pope Cornelius, a reconciler, had a hard road.” National Catholic Reporter 40.41 (September 24, 2004): 19(1). General OneFile. Gale. Sacred Heart Preparatory (BAISL). 5 December 2008

<http://find.galegroup.com/ips/start.do?prodId=IPS>.

  • Moody Smith, D. “Review: The Rise of Christianity: A Review.” Journal of the American Academy of Religion 54 (1986): 337–42.
  • “Novatian.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online School Edition. 7 December 2008 <http://school.eb.com/eb/article-9056376>.
  • “Pope Saint Cornelius.” Patron Saints Index. 7 December 2008
  • “Saint Cornelius.” Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. 24 November 2008 <http://www.britannica.com/EBchecked/topic/137950/Saint-Cornelius>.
  • Saints and Feast Days. New York: Loyola P, 1991.
  • Schrembs, Joseph. “The Catholic Philosophy of History.” The Catholic Historical Review 20 (1934): 1–22.

From Wikipedia, the free encyclopedia: https://en.wikipedia.org/wiki/Cyprian

This article is about the bishop of Carthage. For other Cyprians, see Cyprian (disambiguation).

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CYPRIAN
Bishop of Carthage
Heiliger Cyprianus.jpg
SEE Carthage
APPOINTED 248 or 249 AD
TERM ENDED September 14, 258 AD
PREDECESSOR Donatus I
SUCCESSOR Carpophorus
PERSONAL DETAILS
BORN c. 210 AD[1]
Carthage[2]
(present-day Tunisia)
DIED September 14, 258 AD
Carthage
(present-day Tunisia)
SAINTHOOD
FEAST DAY 16 September (Roman Catholic Church) and (Lutheran)
VENERATED IN Eastern Orthodox Church
Roman Catholic Church
TITLE AS SAINT Bishop and martyr

Cyprian (Latin: Thaschus Cæcilius Cyprianus; c. 200 – September 14, 258 AD)[1] was bishop of Carthage and an important Early Christianwriter, many of whose Latin works are extant. He was born around the beginning of the 3rd century in North Africa, perhaps at Carthage, where he received a classical education. Soon after converting to Christianity, he became a bishop in 249. A controversial figure during his lifetime, his strong pastoral skills, firm conduct during the Novatianist heresy and outbreak of the plague, and eventual martyrdom at Carthage vindicated his reputation and proved his sanctity in the eyes of the Church. His skillful Latin rhetoric led to his being considered the pre-eminent Latin writer of Western Christianity until Jerome and Augustine.[3]

Early life[edit]

Cyprian was born into a rich pagan family of Carthage, sometime during the early third century. His original name was Thascius; he took the additional name Caecilius in memory of the priest to whom he owed his conversion.[4] Before his conversion, he was a leading member of a legal fraternity in Carthage, an orator, a “pleader in the courts”, and a teacher of rhetoric.[5] After a “dissipated youth”, Cyprian was baptised when he was thirty-five years old,[2] c. 245 AD. After hisbaptism, he gave away a portion of his wealth to the poor of Carthage, as befitted a man of his status.

In the early days of his conversion he wrote an Epistola ad Donatum de gratia Dei and the Testimoniorum Libri III that adhere closely to the models of Tertullian, who influenced his style and thinking. Cyprian described his own conversion and baptism in the following words:

When I was still lying in darkness and gloomy night, I used to regard it as extremely difficult and demanding to do what God’s mercy was suggesting to me… I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe I could possibly be delivered, so I was disposed to acquiesce in my clinging vices and to indulge my sins…. But after that, by the help of the water of new birth, the stain of my former life was washed away, and a light from above, serene and pure, was infused into my reconciled heart… a second birth restored me to a new man. Then, in a wondrous manner every doubt began to fade…. I clearly understood that what had first lived within me, enslaved by the vices of the flesh, was earthly and that what, instead, the Holy Spirit had wrought within me was divine and heavenly.

— Cyprian, Ad Donatum, 3-4

Contested election as bishop of Carthage[edit]

Not long after his baptism he was ordained a deacon, and soon afterwards a priest. Some time between July 248 and April 249 he was elected bishop of Carthage, a popular choice among the poor who remembered his patronage as demonstrating good equestrian style. However his rapid rise did not meet with the approval of senior members of the clergy in Carthage,[6] an opposition which did not disappear during his episcopate.

Not long afterwards, the entire community was put to an unwanted test. Christians in North Africa had not suffered persecution for many years; the Church was assured and lax. Early in 250 the “Decian persecution” began.[7] Roman officials demanded that all citizens sacrifice to the pagan gods, but the Christian bishops were especially targeted.[citation needed] Cyprian chose to go into hiding rather than face potential execution. While some clergy saw this decision as a sign of cowardice, Cyprian defended himself saying he had fled in order not to leave the faithful without a shepherd during the persecution, and that his decision to continue to lead them, although from a distance, was in accordance with divine will. Moreover, he pointed to the actions of the Apostles and Jesus himself: “And therefore the Lord commanded us in the persecution to depart and to flee; and both taught that this should be done, and Himself did it. For as the crown is given by the condescension of God, and cannot be received unless the hour comes for accepting it, whoever abiding in Christ departs for a while does not deny his faith, but waits for the time…” [8]

Controversy over the lapsed[edit]

The persecution was especially severe at Carthage, according to Church sources. Many Christians fell away, and were thereafter referred to as “lapsi“ (the fallen). [7]The majority had obtained signed statements (libelli) certifying that they had sacrificed to the Roman gods in order to avoid persecution or confiscation of property. In some cases Christians had actually sacrificed, whether under torture or otherwise. Cyprian found these libellatici especially cowardly, and demanded that they and the rest of the lapsi undergo public penance before being readmitted to the Church.

However, in Cyprian’s absence, some priests disregarded his wishes by readmitting the lapsed to communion with little or no public penance. Some of the lapsipresented a second libellus purported to bear the signature of some martyr or confessor who, it was held, had the spiritual prestige to reaffirm individual Christians. This system was not limited to Carthage, but on a wider front by its charismatic nature it clearly constituted a challenge to institutional authority in the Church, in particular to that of the bishop. Hundreds or even thousands of lapsi were re-admitted this way, against the express wishes of Cyprian and the majority of the Carthaginian clergy, who insisted upon earnest repentance.[3]

A schism then broke out in Carthage, as the laxist party, led largely by the priests who had opposed Cyprian’s election, attempted to block measures taken by Cyprian during his period of absence. After fourteen months, Cyprian returned to the diocese and in letters addressed to the other North African bishops defended his having left his post. After issuing a tract, “De lapsis,” (On the Fallen) he convoked a council of North African bishops at Carthage to consider the treatment of the lapsed and the apparent schism of Felicissimus (251). Cyprian took a middle course between the followers of Novatus of Carthage who were in favour of welcoming back all with little of no penance, and Novatian of Rome who would not allow any of those who had lapsed to be reconciled.[9] The council in the main sided with Cyprian and condemned Felicissimus, though no acts of this council survive.

The schism continued as the laxists elected a certain Fortunatus as bishop in opposition to Cyprian. At the same time, the rigorist party in Rome, who refused reconciliation to any of the lapsed, elected Novatian as bishop of Rome, in opposition to Pope Cornelius. The Novatianists also secured the election of a certain Maximus as a rival bishop of their own at Carthage. Cyprian now found himself wedged between laxists and rigorists, but the polarization highlighted the firm but moderate position adopted by Cyprian and strengthened his influence, wearing down the numbers of his opponents. Moreover, his dedication during the time of a great plague and famine gained him still further popular support.[9]

Cyprian comforted his brethren by writing his De mortalitate, and in his De eleemosynis exhorted them to active charity towards the poor, setting a personal example. He defended Christianity and the Christians in the apologia Ad Demetrianum, directed against a certain Demetrius, in which he countered pagan claims that Christians were the cause of the public calamities.

Persecution under Valerian[edit]

Relic of Cyprian in Kornelimünster Abbey

At the end of 256 a new persecution of the Christians broke out under Emperor Valerian I, and both Pope Stephen I and his successor, Pope Sixtus II, suffered martyrdom in Rome.[3]

In Africa Cyprian courageously prepared his people for the expected edict of persecution by his De exhortatione martyrii, and himself set an example when he was brought before the Roman proconsul Aspasius Paternus (August 30, 257).[3] He refused to sacrifice to the pagan deities and firmly professed Christ.

The proconsul banished him to Curubis, modern Korba, whence he comforted to the best of his ability his flock and his banished clergy. In a vision he saw his approaching fate. When a year had passed he was recalled and kept practically a prisoner in his own villa, in expectation of severe measures after a new and more stringent imperial edict arrived, and which Christian writers subsequently claimed demanded the execution of all Christian clerics.[3]

On September 13, 258, Cyprian was imprisoned on the orders of the new proconsul, Galerius Maximus. The day following he was examined for the last time and sentenced to die by the sword. His only answer was “Thanks be to God!” The execution was carried out at once in an open place near the city. A vast multitude followed Cyprian on his last journey. He removed his garments without assistance, knelt down, and prayed. After he blindfolded himself, he was beheaded by the sword.[3]

The body was interred by Christians near the place of execution,.[3]Over the tomb and over the actual place of his death, churches were afterward erected. In later centuries, however, these churches were destroyed by the Vandals. Charlemagne is said to have had the bones transferred to France, and Lyons, Arles, Venice, Compiegne, and Roenay in Flanders all have claimed to possess part of the martyr’s relics.

Writings[edit]

Wikisource has original works written by or about:
Cyprian
This section needs editing for compliance with Wikipedia’s Manual of Style. Pleaseimprove this section if you can. (March 2016)

St. Cyprian was not a speculative theologian, his writings being always related to his pastoral ministry.[10] Doubtless only part of his actual written output has reached us and this must especially apply to the correspondence. Cyprian’s first major work was a monologue spoken to a friend calledAd Donatum, detailing his own conversion, the corruption of Roman government and the gladiatorial spectacles, and pointing to prayer as “the only refuge of the Christian”.[3]Another early written work was the Testimonia ad Quirinum. It was during his exile from Carthage that Cyprian wrote his most famous treatise, De Ecclesiae Catholicae Unitate (On the Unity of the Catholic Church) and on returning to his see, he issued De Lapsis (On the Fallen). Another important work is hisTreatise on the Lord’s Prayer.

Approximately sixty letters survive, and the collection contains in addition some of the letters Cyprian received. Some of Cyprian’s treatises have the character of pastoral letters. In his De Ecclesiae Catholicae Unitate he states: “if a man deserts the Chair of Peter upon whom the Church was built, does he think that he is in the Church?” (iv.); “He can no longer have God for his Father who has not the Church for his mother; . . . he who gathers elsewhere than in the Church scatters the Church of Christ” (vi.); “nor is there any other home for believers but the one Church” (ix.).

However, the following works are of doubtful authenticity: De spectaculis (“On Public Games”); De bono pudicitiae (“The Virtue of Modesty”); De idolorum vanitate (“On the Vanity of Images,” written by Novatian); De laude martyrii (“In Praise of Martyrdom”); Adversus aleatores (“Against Gamblers”); De duobus montibus Sina et Sion(On the Two Mountains Sinai and Sion); Adversus Judaeos (Against the Jews); and the Cena Cypriani (“Cyprian’s Banquet”, which enjoyed wide circulation in the Middle Ages). The treatise entitled De duplici martyrio ad Fortunatum and attributed to Cyprian was not only published by Erasmus, but probably also composed by him. A number of grimoires, such as Libellus Magicus are also attributed to Cyprian (but actually it is possible that his “Citation,” was the only thing written by him, a prayer for the help of angels against demonic attacks).

Cyprian’s works were edited in volumes 3 and 4 of the Patrologia Latina.

The Plague of Cyprian is named after him, owing to his description of it.

Sources on Cyprian’s life[edit]

Pontius the Deacon wrote a biography of Cyprian titled The Life and Passion of St. Cyprian which details the saint’s early life, his conversion, notable acts, and martyrdom under Valerian.

Veneration[edit]

Icon of Saint Cyprian from a German Orthodox church.

[icon] This section needs expansion.You can help by adding to it. (March 2016)

The Roman Catholic Church celebrates his feast together with that of his good friend Pope St. Cornelius on September 16. Anglicans celebrate his feast usually either on September 13 (e.g. the Anglican Church of Australia) or September 15 (the present-day Church of England, although the Church of England before the Reformation, in the Sarum use, observed it on the day of his death, September 14).

A surviving homily from St. Augustine on Cyprian’s feast day indicates that his cult was fairly widespread throughout Africa by the fourth century.

References[edit]

  1. ^ Jump up to:a b The Liturgy of the Hours according to the Roman Rite: Vol. IV.New York: Catholic Book Publishing Company, 1975. p. 1406.
  2. ^ Jump up to:a b Benedict XVI 2008, p. 51.
  3. ^ Jump up to:a b c d e f g h Chapman, John. “St. Cyprian of Carthage.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 15 Jan. 2013
  4. Jump up^ Butler, Alban. “St. Cyprian, Archbishop of Carthage, Martyr”, The Lives of the Saints, Vol, IX, 1866
  5. Jump up^ Butler’s Lives of the Saints, (Michael Walsh, ed.), New York: HarperCollins Publishers, 1991, p. 289.
  6. Jump up^ Oshitelu, G.A., The African Fathers of the Early Church, Ibadan, Nigeria, 2002
  7. ^ Jump up to:a b Benedict XVI 2008, p. 52.
  8. Jump up^ Cyprian. De Lapsis.
  9. ^ Jump up to:a b Foley, Leonard O.F.M., “St. Cyprian”, Saint of the Day, (revised by Pat McCloskey O.F.M.), Franciscan Media
  10. Jump up^ Benedict XVI 2008, p. 53.

Sources[edit]