Benny Nalkara, CMI

The conversion of Cornelius is often seen as a turning point in the history of the early Church and also in the Acts of the Apostles. Luke the author narrates it three times (in chapters 10, 11, and 15) and stresses its theological and missiological significance of the event. He treats it in a more detailed way than even the conversion of Paul. The first Pentecost in Acts 2 is having comparatively a less significance to it in the book and it is not retold.

The story is centred around the life and conversion of about Cornelius. He was a Gentile (his name and rank as centurion are Roman) and a “God-fearing person” (10:2)- technical term used by Acts to refer to those Gentiles who, without becoming proselytes, attached themselves to some degree to the Jewish religion, appreciating its monotheism, Sabbath observance, synagogue worship, etc. The Diaspora Jews were more open to the Gentiles and they had a stake in keeping good friendly relationship with them. Some of these Gentiles became Jews and such ones were called proselytes, but others unwilling to accept all the stipulations of Judaism such as circumcision, continued to remain “God-fearers.”

The angel instructs Cornelius to send the men of his household to Joppa, where they will find Simon Peter, who is residing with a tanner by the name of Simon (Acts 10:5ff).The conversion of Cornelius comes after a separate vision given to Simon Peter (Acts 10:10–16) himself. In the vision, Simon Peter sees all manner of beasts and fowl being lowered from Heaven in a sheet. A voice commands Simon Peter to eat. When he objects to eating those animals that are unclean according to Mosaic Law, the voice tells him not to call unclean that which God has cleansed. When Cornelius’ men arrive, Simon Peter understands that through this vision the Lord commanded the Apostle to preach the Word of God to the Gentiles. Peter accompanies Cornelius’ men back to Caesarea.When Cornelius meets Simon Peter, he falls at Peter’s feet. Simon Peter raises the centurion and the two men share their visions. Simon Peter tells of Jesus’ ministry and the Resurrection; the Holy Spirit descends on everyone at the gathering. The Jews among the group are amazed that Cornelius and other uncircumcised should begin speaking in tongues, praising God. Thereupon Simon Peter commands that Cornelius and his followers be baptized.

Peter’s vision (10:9-16) is concerned with the food laws of Leviticus 11, which would prevent Peter’s partaking of the food offered in the vision. Not only were there unclean animals in the collection, but even the mixing of clean and unclean animals was revolting to the Jewish sensibilities. The Jews also had special stipulations regarding the slaughtering of animals (kosher). Yet Peter is commanded three times to kill and eat. This means that food restrictions are revoked and was no more in force in the new dispensation (10:15-16).- But the vision has a primarily symbolic significance. What is targeted is not the food laws, but the Jew-Gentile distinction. No more dividing of people as clean and unclean. The Jew-Gentile distinction was partly based on food regulations, though. According to the Jews, mixing with the Gentiles would lead to partaking of unclean food. In any case, the abolition of the clean-unclean food symbolizes the abolition of the distinction between Jews and Gentiles. – The effect of the vision is that Peter immediately accepts the new situation. He accepts Gentiles into the house where he was staying (10:23) and himself enters into the house of Gentiles (10:24). Entering a Gentile’s house was something of a taboo for the Jews. In Luke 7:6 the centurion says “I am not worthy that you enter under my roof. This certainly would imply eating with the Gentiles as well. In fact, it was the conversion of Peter than of Cornelius! The radical transformation and conversion here is ascribed to Peter, not to Cornelius. The statements of Peter in Acts like, “But God has shown me” (10:28) “I truly understand” (10:34), “Who was I that I could hinder God?” (11:17) etc… reveal the transformation happened in him. Peter, who so far represented the institutional and orthodox vision of the Jerusalem church marked by the exclusivist claims, now turns to be a charismatic, progressive and inclusive person.

The Gentile Pentecost and the Cornelius episode which occasions it are important because it opens the door of faith to the Gentiles. It is also important because it raises the question of social interaction between Christians and Gentiles. But it was Peter who acted as a witness of this great event. His change of attitude and convictions in favour of the act of God willing to accept the Gentile converts over the objections of the Judaizer faction brought forth the universality of salvation in the Church. Later in the Jerusalem Council he re-narrated the incident and agreed with Paul’s stance in favour of the entry of the Gentiles into Christian movement without the Jewish observances. The mission of God to the Gentiles is launched through the ministry of the “converted Peter.”

“Do not despise what I have called clean”- The word of God that transformed and converted the life of Peter should be echoed in the ears of the Church today. The discriminations and “untouchability” in the Church should give way to the all-inclusive plan of God that helps to open “the door of faith” for all. For that, the conservative Peter should give way to the converted Peter.